The Portuguese and the Socio-Cultural Changes in Kerala

1498-1663

James John

• Publisher: Routledge
• Year: 2020
• ISBN:
  9781000078718
• Edition: 1
• Topic: Historia
• Subtopic: Historia de la India y el sur de Asia

The momentous interaction between Portugal and Kerala com­menced with the historic voyage of Vasco da Gama in 1498. It had lasting impact on the society of Kerala. The voyage, with the express purpose of searching for 'Christians and Spices', left longlasting imprint on the life of the people of Kerala.
Though the Portuguese did not have political dominion in Kerala, the political influence they gained in Kerala precipitated a lot of socio-cultural changes. The intensity and degree of these changes were commensurate with the tenor of the Portuguese networking with the diverse socio-cultural traits in Kerala. Those sections of the Kerala society that gained a higher extent of interconnectedness with the Portuguese manifested a higher degree of socio-cultural transition. One of the most significant means for socio-cultural change that the Portuguese employed in Kerala was ecclesiastical legislation. This cultural interface between Portugal and Kerala resulted in multiple fissions and fusions in the society of Kerala.
This book delves deep into the multifarious interaction between the two communities and the consequent socio-cultural changes that Kerala witnessed during 1498-1663, the period when Portuguese influence was at its acme.
Please note: This title is co-published with Manohar Publishers, New Delhi. Taylor & Francis does not sell or distribute the Hardback in India, Pakistan, Nepal, Bhutan, Bangladesh and Sri Lanka

CHAPTER V
Interaction between the Portuguese and Malabar Society: 1567–1663

The period under consideration is marked by different Councils and Synods convened by the Portuguese. By the middle of the sixteenth century the Portuguese managed to secure their commercial motives in Malabar by the control of the whole Indian Ocean. Now their attention turned towards religion. The implantation of various religious orders and the increase in the number of the Portuguese missionaries added to the fervent missionary activity in Malabar. During the period up to 1567, the Portuguese maintained a rather good relationship with the St. Thomas Christians, which was essential for the establishment of their maritime commercial interest. They were, in good faith, convinced that the St. Thomas Christians were following the bishops from the Middle East and were therefore heretics. In the initial stage they wanted to protect this Christianity. But after 1567 the relationship between the St. Thomas Christians and the Portuguese took a new turn.There was a series of Councils and Synods, which were meant to `make the Christians of India true Christians’.When the attempts on the part of the Portuguese became severe, the resistance also became strong. During this period, although trade was there, the most important focus of the Portuguese was on the attempt to bring the St.Thomas Christians under the obedience to Rome. The relationship with other culture patterns in Malabar was also guided on the basis of this.

Though the Dutch had reached Malabar years back, the year 1663 is considered as the end of Portuguese dominance in Malabar as in the same year the Dutch captured Cochin, the stronghold of the Portuguese on the Malabar coast. With the capture of Cochin the Portuguese had to flee from Malabar leaving behind their material possessions.

The Interaction between the Portuguese and the Hindus of Malabar

The relationship between the Hindus and the Portuguese remained almost the same during this period also. There was occasional intermingling with different castes. But by now both the parties became aware of their differences and limitations.After the Council of Trent there was a change in the Portuguese approach to the Hindus as their way of life was considered quite scandalous to the new Christianity.

The free mingling with the gentiles was prohibited by various laws promulgated in the councils and also by royal orders. On 14 September 1582, the king ordered that for the good of Christianity, gentile rites and ceremonies and provisions to the temples should be forbidden in Goa as well as in parts where he had overlordship.¹

Intermingling at various socio-cultural levels was prohibited. The service of the gentiles in ecclesiastical affairs was prohibited. The service of the gentiles was made use for painting the churches. But with the Provincial Council of Goa it was forbidden to make use of the service of the gentile painters for doing ecclesiastical paintings without the explicit permission from the prelate.²

In Cannanore, which was another sphere of influence of the Portuguese, there was a bazaar controlled by the gentiles.³ The Portuguese tolerated it. The reason for this toleration was that in such markets only goods for consumption were dealt with. Therefore it was not at all a threat for the Portuguese maritime commerce. But wherever the interaction became a threat to the maritime dream of the Portuguese, it was forbidden.

The interaction between the different religious communities and the Portuguese shall be dealt with below.

The Brahmins

The Brahmins were there in various kingdoms serving kings as clerks and officers in Alfandegas. They were very faithful to the kings. It was not possible to overlook them.⁴

The Zamorin respected the Brahmins very much. It was said that the reason for expelling of the Portuguese from Calicut and the ruin of their fortress and towns was the slander against the Brahmins for which the Zamorin wanted to revenge. The Brahmins claimed that unless the Zamorin avenged the Portuguese for it, the ruin of the house of the Zamorin would be imminent. This provoked the Zamorin to act against the Portuguese.⁵

The Brahmins used to serve in the temples as priests. There were a lot of Brahmins in a temple at Collegeyra Mangalão (Kulasekharamangalam). The temple was constructed with timber in four storeys over four tones. The upper storey was for the Brahmins who served there. In the second there were a lot of women who were dancing girls. The third one was occupied by the Nairs, the fourth by musicians and musical instruments and the last was for the common people.⁶ In certain temples they used to offer sacrifice with the blood of cocks.⁷

The Brahmins of Malabar were not very happy with the way Dom Menezis, the Archbishop of Goa, behaved in Malabar. His attitude towards the Hindus as well as the Nazranis provoked the Brahmins The Brahmins of Malabar who were generally very meek and peace loving wanted to see Archbishop Dom Menezis murdered in Malabar. They considered that the murdering of the Archbishop would be a service to their gods. They considered the Portuguese as having come to take the St. Thomas Christians away from their Patriarch.⁸ This attitude was the result of the zealous missionary endeavour of the Portuguese, even at the cost of hurting the religious feelings of the Hindus and of the St. Thomas Christians in Malabar.

The Portuguese managed to convert some Brahmins But because of the caste regulations and also to indicate the superior status of such converts, they continued to wear the poonool. Then there arose a doubt as to the feasibility of wearing the poonool by a converted Brahmin. The problem was referred to the Pope and also to the Inquisitor General. After proper studies, Pope Gregory XV, issued a brief in 1623 in which it was permitted to use poonool provided it was not to venerate the false gods. It also admonished such insectioniduals to wear a cross on the poonool.⁹ The response of the Brahmins to the missionary endeavour was very poor.

The Nairs

The Nairs remained to be the main civil servants of the kings of Malabar. Even in the first quarter of the seventeenth century we find the Nairs serving the kings of Malabar as clerks and officers.¹⁰

Many Nairs and Panikars were there in the service of the Portuguese in different fortresses in India. The Portuguese paid them every month for the services...

Table of contents

• Cover
• Half Title
• Title Page
• Copyright Page
• Table of Contents
• List of Illustrations
• Foreword
• Acknowledgements
• Abbreviations
• I. Introduction
• II. Portuguese Society and Culture at the Close of the Fifteenth Century
• III. Malabar Society at the Arrival of the Portuguese
• IV. The Interaction between the Portuguese and Kerala Society: 1500–1567
• V. Interaction between the Portuguese and Malabar Society: 1567–1663
• VI. Conclusion
• Documentary Appendix
• Bibliography
• Index