Kudumbi - Traditions and Culture

Traditions and Culture

The Kudumbis have a rich cultural heritage derived from their ancestors the Goan Kunbis while the great Marathi Saint and poet, Sant Tukaram, was a Kunbi who lived in Maharashtra state. Every Kudumbi family makes an annual pilgrimage to Tirumala - Tirupati to seek the darshan (glimpse of the deity) of Lord Venkateshwara, offer their (preserved Hundi collection) and pray for the family's prosperity. Kudumbis also conduct the Satyanarayana Puja to commemorate special occasions in their temples. This puja (Hindu observance) is also conducted in many Kudumbi households. Kudumbis have adopted Sakthi/Devi-puja (mother goddess) as a part of their religious tradition . Kudumbis worship Kurumba-Bhagavathy as their Kuldevta (mother deity). The Kochu Kodungallur devi (goddess) temples at Changanacherry and Kollam prove the devotion and historic connection of the Kudumbis with the Kurumba-Bhagavathy. Legend says that Kodungallur devi Bhagavathi protected the Kudumbi community during the exodus from Goa. Kudumbis from all over Kerala annually visit the Kurumba-Bhagavathy temple, preferably on the 1st day of Makaram in the Malayalam calendar, equivalent to January–February in the Gregorian calendar. Many Kudumbi women also offer the Suhasini puja to the devi on the same day in this temple. They also participate in the Onnam Talapoli (a traditional right given to Kudumbis to conduct the first Talapoli on this day). The occasion is also an informal matrimonial gathering for many Kudumbi families. Marriage alliances are negotiated by the elders for their children / grand children and many marriages are fixed.

Konkan Cuisine features "Gessi", a spicy dish made from chickpeas/Kala chana/ Kadala parripu (in Malayalam) / chonno (in Konkani) served during community functions. Patravaado is a leafy vegetable dish, which is highly nutritious and tasty. It is prepared from the large leaves of the root vegetable colocasia / taro or chembu (in Malayalam). Items made from avil" or beaten rice are also popular.

Traditionally, the Kudumbi follow a patriarchal system within the family. Also bride's maternal uncle is given special honour during various marriage ceremonies. The pre-marriage ceremony starts with the engagement of the girl and boy, which is nowadays conducted at the girl's home. After the engagement, the boy's party have to honour the maternal uncle of the girl and get his formal consent for the marriage. This custom is also called mallam-ponno (visiting uncle's house). Before the marriage day the ceremony called sakkido is conducted, which involves five noble men (called sajjari or chow-gule in Kudumbi) from the bridegroom's locality viting the bride's house then giving her dressing materials and some traditional items as gifts. In former days when the marriage was held at the bridegroom's house, after the visit of the sakkido, the bride was supposed to be handed over respectfully to bridegroom's family. The marriage is officially completed by fastening the traditional mangalsutra or thaali and finally by performing the saptapadi (seven steps). Unlike the Keralite Aalila thaali (resembling a Pipal leaf), the traditional Kudumbi thaali is a round golden locket containing the ensign of goddess Mahalakshmi with two black beads tied to it.The recent trendy hybrid Thaali is the Aalila thaali with ensign of goddess Mahalakshmi, found widely used by younger generation.

Marriage is now a one-day affair, which asserts an individual's social and financial status especially among the neo-rich; a practice gradually being emulated by lower income groups. Most Kudumbi marriage customs are camouflaged by local customs and in practice are few. The dowry system which was unheard-of in the community, has become a necessary social evil in many Kudumbi marriages.The recent trend of marrying a non-community partner is fast catching up, especially found among the creamy layer / Professionals .Preference of economic prosperity over the cultural identity is one of the reason for this trend.Though not alarming now,it will lead to social imbalance, affecting the identity of the minority status of kudumbis.

Seemantham (also known as pulikudi or jawana in Kudumbi) is performed during the seventh month of pregnancy. On an auspicious day, relatives of both in-laws visit the pregnant lady. A special item called polli (in Kudumbi), and seven types of sweets are distributed. Elder women and in-laws then bless the lady and wish for good progeny.

According to the Kudumbi tradition, the naming ceremony for a newborn baby is called shetti although this has now been replaced with the local tradition of irupattiettukettal. The ceremony takes place on the 28th or 56th day after the child's birth – the first time that the nakshatram (star) of the child repeats according to the Malayalam calendar.

A period of ten days is observed in mourning for the deceased. After that, the last rites or shraaddha and spindi ceremonies are performed on the twelfth day and led by the eldest son of the family. According to the priest or astrologer's advice, the shraaddha ceremony may involve a homa, or fire sacrifice in which offerings are made to the ancestors and to the gods to ensure the deceased has a peaceful afterlife. Thirteen noble men from the locality, preferably non-blood relatives who have already performed last rites for their departed parents, are honoured with a feast and given alms. They bless the bereaved family and pray for the eternal peace of the departed soul. Thereafter all the nearest relatives and local contacts participate in the feast. After one year, the same rites are conducted on the same day also known as orsikkau (in Konkani). Some visit holy places like Aluva or Varkala to bury the mortal remains of the deceased in the river or sea shore and thereby finish the last rites. The Kudumbis of the Alapuzha, Kollam and Kottayam districts give more prominence to the spindi ceremony conducted on the 13th day, whereas those from the Ernakulam and Trichur districts give more prominence to the sanjayanam (immersion of ashes) ceremony conducted on the 3rd to 5th day after death. This a typical example of the cultural diffusion found in Kudumbi customs. Unlike the kerala tradition, as per Kudumbi traditions, the grandchildren of the deceased are not supposed to perform any last rites if their parents are alive.