NAMPOOTHIRIES – PART 1
Dear friends,
Thefollowing are a few information I have collected and compiled
fromNampoothiri.com long back. I am postinginteresting things as compilation.
Long descriptions are avoided. Hope aninteresting reading.
Sincerely,
GopalaKrishnan 10-8-2021
1 NAMBOOTHIRIS- AN EXCLUSIVE COMMUNITY
TheNamboothiri community appears to have had a certain amount of
exclusivecharacteristics. They never permitted nor accepted any one from
outside thecommunity within their fold.
There issaid to be no provision nor ritual procedure in the Saasthrams for such
an absorption.
Only quiterecently has there been some instances through adoptions followed
byperformance of Shodasakriyas.Though staunch traditionalists have not approved
of it, society in general hasaccepted it with some indifference. Strictly, one
will be a Namboothiri if, and only if, boththe parents are Namboothiris.
Historianshave not been able to pinpoint the period of the first arrival of
Namboothirisin Kerala. Those who were presumed to be here as early as the 2nd
century (Sangam literature,Dandi, etc.), and in the later settlements (32
Graamams), may becalled the original Namboothiris belonging to any of the ten
types mentionedunder classification
The Tulu Braahmanans brought to North Kerala(today's Kasaragod & Kannur
Districts) during the 8thcentury, many of whom were resettled in
Thiruvithaamkoor (between today'sKottayam & Trivandrum Districts ), and the
later immigrants from Tulu andChola regions constitute the Saagara), Samudra,
Thonnoorukaar and ThukalasseriBhattathiris .Many of them were known as
Embraanthiris.
Most of themhave, for practical purposes assimilated into the original
Namboothiricommunity - practising rituals in the Namboothiri style, considered
as equals,and even called Namboothiris, especially after the Temple-Entry
Proclamation ofthe Maharaja of Thiruvithaamkoor in 1113 (ME).
However,neither they nor those who retained the Embraanthiri and Potti surnames
may participate asRithwiks or helpers in the Yaagam of the
"original"Namboothiris, though they may perform Yaagam themselves and in their
own style.
Needless tosay that the exclusivity and the sectarian boundaries are
disappearing fast.
Above is from Article by : K D Nambudripad and P VinodBhattathiripad
2- NAMPOOTHIRI FOOD AND FOOD HABITS-
The Namboothirisof Kerala used to follow a full yet simple and unique life
style. Their naturalhospitality was related in a way to their art of cookery.
Uninvited guests were invariablyoffered food. True to the Upanishad Manthram
"Athithhi Devo Bhavah:",they honoured their guests.
Thesimplicity in their life style was reflected in their food habits too.
Theirscientifically systematised preparations used ingredients that were
locally andseasonally available. Their eating habits were also scientifically
evolved.Some of the habits are followed even now.
Eat only after Bath
Taking foodonly after having a bath is an example of being scientific. Bathing
was notonly for physical cleanliness, but also for total rejuvenation of the
body andmind. Namboothiris discouraged eating when the body was tired and
minddisturbed. But children had to be fed soon after bath.
Nutritious Food
The generalpractice was to avoid very rich food, be regular and give priority
to foodprepared from seasonal, locally available ingredients. Food that helped
in thegrowth of the body and it’s existence and which suited the local climate
wasselected, like horse gram ("Muthira") in cool weather, mango insummer and
jackfruit during the monsoons. The realisation of the importance of the type of
foodresulted in turning this practice into an art, and in producing
eminentNamboothiri cookery experts.
The kitchensin Illams were given a sanctified prominence, paralleling that of
the"Thitappally" (where Nivedyam is cooked) in a temple. Those who were not in
any wayconnected with the preparation of food were banned entry.
2A Adukkala Namboothirimaar (Kitchen Namboothiris)
There usedto be such a category of Namboothiris though apparently not in
central Kerala. Therewere quite a few who had traditionally taken up cookery
for a livelihood, inthe great temples and in aristocratic families.
The Muttassu Namboothiri family, for example, wereassigned to the Vaikkam Siva
temple for preparing"Praathal" (feast in the Oottupura).
There werespecific Adukkala Namboothiris for food preparation during the
Murajapam .Namboothiri children (both boys and girls) used to start assisting
in thekitchen at an early age, in addition to studies. In some areas,
Namboothiri women(Antharjanams) had a greater role in cookery.
Making "Appam" for offering atTrichambaram (Kannur district) temple was their
prerogative.Even small feasts in some areas were prepared by them.
Royal andsome non-Braahmananfamilies often employed Namboothiris to dotheir
kitchen work. They realized the dignity of labour.
Simplicity in Food Habits
As mentionedin the beginning, the simplicity of their life-style could be seen
in theirfood habits too. Right from childhood, mothers ensured that children
ate lotsof good but simple food in a timely manner.
Vegetarians
Namboothiriswere strict vegetarians. This low protein diet resulted in larger
food intake,for which they were well-known. Namboothiris were generally immune
to many ofthe diseases. The current global thinking and conversion to
vegetarianism andnatural foods perhaps have a similar basis.
Timelinessand avoidance of mid-meal snacking added to their dietary discipline.
Traditionally they ate only two meals -mid-morning around 10 - 11 and night 7 -
8.
My note- Even in my boyhood days this food habit hadchanged. Priest in the
local temple, a learnt nampoothiricame empty stomach to the temple after bath,
after morning pooja and sribali,he would go the palace,had his tiffin and pan
and again bath and attended temple by 8.30 AM.
Eating Habits
Meals usedto be served and eaten in a calm atmosphere. Children were not
allowed to makenoise. These were practised even during major feasts, to the
extent feasible.Food was served on plantain leaves and eaten with the right
hand while seated on the floor or on wood"Palakaas" (seats). For
males,"Keezhila" (twosmall strips of plantain leaf) was placed under the
"Naakkila"(unsplit, terminal portion of a leaf), and pointing outwards.
For majorfeasts, the leaf was withered ("Vaattuka") over fire.
In some areas, the two parts of a leaf splitalong the mid-rib were placed
under the main leaf with their margins facingeach other. During the off season,
when there was a shortage for banana leaf,the sheaths of banana stem were used,
often called "Pondi", foreating.
Only after serving "Kutikkuneer" anddoing "Praanaahuthi", accompanied by
chanting Manthram, other itemswere served.
There is a shorter version of the Manthram forKutikkuneer at the end of the
meal. In a way, this practice ensured all tostart eating and get up after meal,
at about the same time.
In Namboothiri Illams, leftover food was notstored for later use, not even from
the noon to the night meal. Untimely mealswere avoided or skipped altogether.
Exercise and Rest
Exercise ofthe body and rest were given as much priority as food. Typical
examples are"Soorya Namaskaaram" (prostrating to the Sun) and walking.They
preferred to walk even after vehicular conveniences became common."Early to bed
and early to rise" was the norm.
Items for Food
Simplicityis the hall-mark of Namboothiri food. Their standard meal had rice
with one curry("Koottaan"), a pan-fried vegetable ("Upperi"), loosebuttermilk
and a pickle.
Lessergrains like "Navara" and "Chaama" often replaced rice. Manyof the
ingredients had medicinal value in Aayurvedam.
The locallyavailable plantains, mango and jackfruit were common ingredients in
foodpreparation, perhaps knowing that these have high nutritional and other
valuestoo. Tender jackfruit hadalways been a favourite with Keralites. When
they were almost ripe,there was a multiplicity of use. Deep-fried split pulp
stayed long. Pulps weresalted, dried and preserved as "Kondaattam", and when
needed,deep-fried.
Ripe pulpswhen boiled for long and stirred to remove the water content, and
made into athick paste ("ChakkaVaratti"), could be preserved for over a year.
Sweet balls, "Prathhaman", etc.could be made with this as and when required.
Seeds could be pan-fried andused. There was a special method of underground
preservation of seeds till thenext season.
Same withmangoes. When the tiny ones began to fall, they were collected, cut
and salted,or made into "Chukkinikkari"(they look like dice, hence the name) by
further adding chilli powder and"Uluva" (fenugreek seeds) powder.
"Kadumaanga" (whole tender mango pickle withmustard) is a Namboothiri
speciality, as was "Uluvaayamaanga" (withfenugreek powder).
"Uppumaanga" (salted mango),"Unakkumaanga" (dried mango) and"Neermaampazham"
(salted, sweet and ripe mango) could be preservedfor long periods. Ripe mango
curry was a favourite among Namboothiris. In addition, mango had a sacredaspect
too, as it was used for "Daanam" (offering to Braahmanans),etc.
Once a week,most Namboothiris used leafy vegetables. There was a saying,
"Karkitakathil PathilaThinnuka" - eat ten (types of) leaves during Karkitakam
month,the rainy July - August, when there used to be all-round food shortage.
Anothersaying was, "Kaayem Chenem Muthinkal, Chakkem Maangem Muthinkal,
ThaalumThakarem Muthinkal, Anganem Inganem Muthinkal" meaning, plantain and
yamfor three months of the year, jackfruit and mango for another three
months,leafy vegetables for one quarter and 'this and that' for the last
quarter ofthe year.
Since coconut was rare in ancient days, it wasrestricted mostly among the rich.
But on special days as also forsome of the sacred rituals, coconut was used by
all.
Feasts ("Sadya")
There would,of course, be additional items for feasts. The most important were
the "Naalu" (four) curry -Erisseri (fried), Kaalan (sour), Olan (neutral) and
Madhura curry(sweet), in the order of importance.
VaruthaUpperi (banana fries), Uppalittathu (pickles) and Pappadam formed the
essentialside dishes.
Pappadam istaboo for Brahmachaaris as also for Sraadhham (death anniversary)
Sadya,Pindam (11th day after death) Sadya, etc. The Madhura curry,"Paayasam"
(pudding) was served just before the last item, curd orbutter-milk.
Therewere two classes of Madhura curry - Paayasam, using rice, and Prathhaman,
usingnon-rice items, generally.
Paayasams were : Idichu Pizhinja Paayasam,Sarkkara Paayasam, Neyppaayasam, Paal
Paayasam (withoutsugar), and Panchaara Paayasam. [In temples, special Idichu
Pizhinja Paaysamused to be offered to the deity as "Chathussatham". This was
calledso because the four ingredients used for it were in hundreds; say,
100coconuts, 100 "Naazhi" (a measure) rice, 100 "Palam" (ameasure of mass)
jaggery, and 100 Kadalippazhams (a variety of plantain).
Prathhamans : Kalakki-, Parippu-, Ada-, Paalada-,Pazha-,Chakka-, etc.
Panchaara-, among Paayasams and Paalada-, among Prathhamans tookthe pride of
place. Ambalappuzha Panchaara Paayasam (of Ambalappuzha temple) isvery famous
even now.
The last item used to be buttermilk (to be mixedwith rice, of course). Curdwas
served in feasts (but not during night), and should be followed bybuttermilk,
an essental item in Namboothiri food.
For feasts,leading the guests and seating them followed certain norms. Seating
started from one end inthe order of importance and status of the person or the
family.
Even thesize of the seat ("Aavanappalaka") and the leaf used to be differentfor
VIPs. [A long wooden seat, "Panthippalaka" was often used to seatseveral
persons in a row, during feasts].
Serving started only when one batch was full, andbegan with water for wiping
the leaf clean. Rice, one "Upperi" (fordeath anniversay, etc. Kadalippazham and
a piece of jaggery, instead) and"Upastharanam" (drops of ghee) were served.
A senior member of the host family or an importantperson offered water as
"Kudikkuneer".
This wasfollowed by serving Erisseri, Kaalan, Olan (on top of leaf from right
to left,in that order), and other items like Aviyal, Saambaar, etc.
Conventionally,pickle items were served at the top left and Upperi items at the
bottom left.
Depending onthe "grade" of the feast, there would be variation in the number
ofUpperi items, usually from four to eight, with an equal number of pickles,
likeKadumaanga, Uluvaayamaanga, Naaranga (lime pickle), Puleenchi
(tamarindpickle), etc. Inchithairu (ginger-curd) was an important item, though
notcounted as a pickle.
Pappadam wasalso very important with the size increasing with the grade. Very
important feasts might havea large and small Pappadam, Sarkkara-upperi (jaggery
coated banana fry,but not counted as Upperi) and sugar (Panchasaara). The last
two were served inthe right bottom part of the leaf.
Fruits, usually plantain, were important infeasts. Jackfruit and mangoes were
served for high-classfeasts.
Banana in the form of cooked pieces (PazhamNurukku) and Pazha Pulisseri were
not uncommon. The former wasserved only after two rounds of serving the main
items, and the latter was notserved at all in grand feasts, but often the
night-before ("AthaazhaOottu").
Serving in Namboothiri feasts was an art which neededsome experience and
expertise. Servingstarted only after everyone was seated in a batch. The items
had to be served in the right quantity asneeded by each person, so as to avoid
leftovers. Perfect silence wasobserved during serving.
Now-a-days thereare several organised groups of expert servers ("Sramakkaar").
Manyare well-educated and some are even officers and teachers.
The way Namboothiris eat was methodical, cleanand neat, also.
>From an Article by : V T Narayanan Bhattathiripad,Thazhathu Mana, P O:
>Mezhathur, Via: Thrithala - 679534, Palakkad Dist. Phone: 0492-673249
I will continue in next posting
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