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Books on the topic 'Nambudiris'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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1

Vi, Bābu Ai. Kēraḷīyanavōtthānavuṃ nampūtirimāruṃ: Paṭhanaṃ. Sāhityapr̲avarttaka Sahakaraṇasaṅghaṃ, 2001.

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2

Chakiar, A. M. N. The last smārtha vichāram: A victim's reminiscences. Padma C. Menon, 1998.

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3

Nārāyaṇan, Kāṭṭumāṭaṃ. Mantr̲apaitr̥kaṃ. Ḍi. Si. Buks, 2006.

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4

Nārāyaṇan, Kāṭṭumāṭaṃ. Kāṭṭumāṭattint̲e lēkhanaṅṅaḷ. Mātr̥bhūmi Buks, 2006.

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5

Anilkumār, E. Vi. Caritr̲attinoppaṃ naṭanna orāḷ: Dhaiṣaṇika jīvacaritr̲aṃ. Phōkkas Buks, 1993.

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6

Nambūdiri, P. P. Nārāyanan. Aryans in South India. Inter-India Publications, 1992.

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7

Mōhan, Tekkumbhāgaṃ. I. Eṃ. Essuṃ ammayuṃ. Pi. Ke. Bradērs, 1993.

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8

Syro-Malabar Church. Liturgical Research Centre, ed. St. Thomas Christians, and Nambudiris, Jews, and Sangam literature: A historical appraisal. L.R.C. Publications, 2006.

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9

Uṇṇimādhavan, Ār. Śirasi. Ḍi. Si. Buks, 2010.

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10

Parpola, Marjatta. Kerala Brahmins in transition: A study of a Nampūtiri family. Finnish Oriental Society, 2000.

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11

Cuṅkattȧ, Rājan. Itihāsapuruṣan Āl̲vāñcēri Tampr̲ākkaḷ: Jīvacaritr̲aṃ. Pūrṇa Pabḷikkēṣans, 2007.

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12

Nilayaññōṭȧ, Dēvaki. Antharjanam: Memoirs of a Namboodiri woman. Oxford University Press, 2011.

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13

Nilayaṅṅōṭȧ, Dēvaki, and Dēvaki Nilayaṅṅōṭȧ. Naṣṭabōdhaṅṅaḷillāte: Oru antarjjanattint̲e ātmakatha. Kar̲ant̲ Buks, 2003.

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14

Fawcett, F. Nambutiris: Notes on some of the people of Malabar. Asian Educational Services, 2001.

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15

Gallo, Ester. From Gods to Human Beings. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199469307.003.0003.

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Chapter two explores the generational dimension of Nambudiri class engagements with reform movements, and threads this into a discussion of the position held by Nambudiris in Kerala society. It analyses the various ways in which Nambudiris lineages engaged with YKS and YJS and how persistent inequalities within this community in terms of status and health remain central in preventing the formation of solid and longlasting community organizations. Indeed, land reform, emigration, educational attainments differently involved Nambudiris throughout the twentieth century history, creating at times spaces of pioneer class renewal and yet also of major and prolonged decline. This chapter also discusses how Nambudiri class trajectories are perceived in today’s Kerala by other Malayalis, and the impact that this has on Nambudiri kinship memories.
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16

Gallo, Ester. On Irony, Brahminism, and Intergeneration. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199469307.003.0008.

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Chapter seven looks at intergenerational engagement with brahmins’ contemporary politics of identity through the perspective of irony. It delves into how older sections of Nambudiri society critically engage with contemporary political uses of the past for class claims and community building by neo-orthodox Nambudiri youth. This section analyses the formation of the modern YKS in the 1990s, as promoted by educated Nambudiris— often living in the diaspora— to counter the (supposedly) persistent subordination of the community to more successful middle-class strata. The chapter suggest how contemporary attempts to reframe a fragment of ‘glorious history’, rather than allowing middle-class Nambudiris to escape from the ‘backward’ public representation, have the effect of exacerbating public perceptions of Nambudiris as the embodied antinomy of the present.
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17

Thurston, Edgar, Florence Evans, and Fawsett Fred. Nambutiris: Notes on the People of Malabar: Madras Government Museum Bullrtin. Asian Educational Services, 2001.

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18

Agnisakshi. Oxford University Press, 2015.

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19

Gallo, Ester. Recalling the Beauty of Impurity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199469307.003.0006.

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Chapter five explores the meanings of genealogical records for the legitimation or critique of contemporary marriages, and particularly of love and/or inter-community unions. The production of genealogical records and graphs can be seen as a relatively widespread exercise among Nambudiris, partly reflecting their status aspirations. This chapter will argue that the notes and narratives that accompany middle-class genealogies substantially contradict the aspiration of the YKS to create a ‘pure’ community of equal caste membership. While the YKS envisaged a genuine community of brahmins in which inter-caste marriages had no place, genealogical recalling unsettles the suitability of ‘proper kinship’ and points to the necessity of crossing borders in order to successfully achieve middle-class status.
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20

Gallo, Ester. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199469307.003.0009.

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The conclusion argues for a reconsideration of the place hold by kinship in postcolonial trajectories of social mobility. The reading of present middle-class modernities through the lens of kinship recalling and experiences provides a necessary balance to the ongoing focus on new middle classes as mainly enmeshed in political activism and economic strategies of mobility. The book suggests how, among Nambudiris, the historical move from nationalist engagement towards contemporary liberalization has been accompanied by the questioning of any kinship project based on unproblematic ideas of joint family, caste purity, and intergenerational hierarchies. Alternative ways of conceiving kinship have emerged, based on the idea of collective suffering and sacrifice, as well as on the necessity of territorial, caste, and religious mingling. It suggests how middle-class identities are framed today not only by a nostalgic attachment to an idealized past, but also by a historically-grounded reconsideration of the importance of kinship ruptures in actively participating to global history.
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21

Forestalling Doom: "Apotropaic Intercession" in the Hebrew Bible and the Ancient Near East. Ugarit- Verl., 2015.

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22

Gallo, Ester. The Illam and Its Dispersion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199469307.003.0005.

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Chapter four examines Nambudiri houses and the place they hold in the material phenomenology of kinship memories. Houses are understood here not only as ‘private domestic’ places but as domains where families’ engagement with political history is expressed, visualiszd (or hidden) in internal spatial dispositions, in the presentation of objects, in the daily routine, and in consumption practices. Indeed, houses are conceived as sites where kinship is ‘made’ by either reproducing the past, or by searching a distance from it. The social and symbolic significance of past Illams architecture (Nambudiri ancestral houses) is contrasted with the meanings ascribed to present middle-class dwellings and to the way people choose to inhabit the latter. The relation between gender, class mobility, and kinship will be developed by comparing middle-class Nambudiri men and women narratives.
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23

Gallo, Ester. Some Moments in History. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199469307.003.0002.

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Chapter one sets the historical context in which both nationalist and middle-class reformist movements developed in colonial Kerala and India across caste, class, gender, and religious diversity. It focuses on the reformist movements known as the Yoga Kshema Sabha (henceforth YKS) and Nambudiri Yuva Jana Sangham (YJS) which developed at the beginning of the twentieth century to voice the class ambitions of young Nambudiri Brahmins. The YKS and YJS ethos will be discussed in relation to the colonial de-legitimation of indigenous kinship and to the broader history of gender reform that has marked the middle classes in Kerala. An analysis of YKS documents will highlight how the debate on kinship expressed the aim of drawing a ‘divine elite’ into the arena of inter-community competition and the place of reformed domesticity in this process.
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24

Gallo, Ester. Family Histories, Reproduction, and Migration. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199469307.003.0007.

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Chapter six discusses how different family models— joint, nuclear, transnational, among others—are linked to class mobility among Nambudiri migrant families. The question of the relation between family size, sterilization and citizenship is analysed to show how sticking to the ‘one-child’ model is made meaningful by referring to a wider colonial history of family reproduction and creates dilemmas in the present. The chapter discusses how histories of procreation, childbirth, and care are recalled to illustrate the progressive move from a sterile community to a responsible community. While the sterile community describes a colonial past in which few Nambudiri children were born or accepted due to orthodox kinship norms, the responsible community accepts the sacrifice represented by sterilization in order to achieve models of modern motherhood and fatherhood. Changing family sizes, if combined with generational forms of migration, also produces anxieties among middle-class families on elderly and children care.
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