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as port revenue officers the local rulers rewarded them with grants of land and many other privileges with growing numerical strength a large number of saint thomas christians settled in the inland pepper growing regions 236 they had the right to recruit and train soldiers and christian trainers were given the honorary title panikkar like their nair counterparts 237 they were also entitled to collect the tax and the tax collectors were honored with the title tharakan like brahmins they had the right to sit before the kings and ride horses or elephants like the royals 233 they were protectors of seventeen lower castes and communities and hence were called lords of seventeen castes 233 238 they did not allow the lower castes to join their community for fear that it could imperil their upper caste status 238 239 the regal period ended when the community fell under the power of the rajas of cochin and travancore 240 they owned a large number of kalaripayattu training centers and the rajas of travancore and cochin including the renowned marthanda varma recruited trained christian warriors to defend their kingdom 241 a saint thomas syrian christian family from thiruvalla 1937 upper caste hindus and saint thomas christians took part in one another s festival celebrations in some places in kerala the hindu temples and saint thomas christian churches were built on adjoining sites by the hindu kings until the 19th century saint thomas christians had the right of access to hindu temples and some leading saint thomas christians held the status of sponsors at hindu shrines and temple festivals 242 in the 19th century however saint thomas christian integration with the hindu caste system was disrupted their clean caste status was questioned in some localities and they were denied access to many hindu temples they tried to retaliate by denouncing hindu festivals as heathen idolatry clashes between upper caste hindus and saint thomas christians occurred beginning in the late 1880s especially when festivals coincided internecine violence among various saint thomas christian denominations aggravated their problems 243 existing traditions music rituals and social life pesaha appam unleavened bread similar to a matzah is prepared on maundy thursday to commemorate the passover of the lord rooted in its jewish traditions kozhukkatta is prepared by nasranis on the saturday prior to palm sunday and the day is hence called kozhukatta saturday saint thomas christian women cover their heads with a shawl scarf or nettu mantilla saint thomas christians still retain many of their ancient traditions and rituals both in their social and religious life before the 1970s the nasrani qurbana was sung only in syriac many of the tunes of saint thomas christian worship in kerala especially those in the east syriac tradition are remnants of syriac tunes of antiquity 244 245 246 saint thomas christians observe holy thursday with high reverence the day is referred to as pesaha a malayalam word derived from the aramaic or hebrew word for passover pasha or pesakh פסח the tradition of consuming pesaha appam after the church service is observed by the entire community under the leadership of the head of the family special long services followed by the qurbana are conducted during the pesaha eve service in the churches 247 248 the community observes lent locally called anpathu noyambu the fifty days fast or the valiya noyambu sawma rabba the great fast from clean monday or the preceding sunday called the pētūrttà looking back this is the original practice and it still prevails among the chaldean syrian church 249 to the day before easter abjuring all meat fish and egg they also traditionally observe a 25 day fast that ends on christmas day 250 generally footwear is removed before entering the church and women cover their heads with a veil scarf shawl mantilla known as nettu malayalam നെറ്റ് or the end of a sari during worship 251 on the day of palm sunday known as oshana or hoshana sunday flowers are strewn about the sanctuary loaned from the hindu ritual of offering flowers and the crowd shouts oshana ܐܘܿܫܲܥܢܵܐ ʾōshaʿnā save rescue saviour in aramaic then palm leaves are blessed and distributed after the mass is recited 252 the celebration of mass is commonly called the holy qurbana regardless of whether it is the east syriac holy qurbana or west syriac holy qurobo the holy qurbana is mostly conducted in malayalam however large parts of the holy qurbana are sung in syriac during the 20th century the qurbana kramam i e the book containing the order of worship was translated into english for the benefit of worshipers who lived outside kerala and did not know how to read or write malayalam saint thomas christians use east syriac term māràn īshoʿ mîshîħa jesus s name in aramaic 253 to refer to jesus of nazareth the saint thomas christians particularly of the west syriac rite pray the canonical hours of the shehimo seven times a day 254 another surviving tradition is the use of muthukkuda ornamental umbrella for church celebrations marriages and other festivals the church celebrations include traditional drums arch decorations ornamental umbrellas and panchavadyam their use has become popular all over kerala the sacraments and ceremonies of saint thomas christians related to house building birth and marriage have close similarity with those of hindus in kerala 255 the sacrament of death reflects christian canonical themes to a limited extent with a noticeably significant influence from hindu culture emphasis is placed on concepts related to eternal life after death and the anticipation of jesus s final coming 256 saint thomas christians do not marry close relatives the rule is that the bride and groom must not be related for at least five or seven generations saint thomas christians generally prefer arranged marriages and the prospective partners see each other in the pennukanal bride viewing ceremony at the bride s home 257 saint thomas christian marriage customs are uniquely different from western christian marriage and local hindu marriage customs for example engagement and marriage are usually performed together in the same service unlike western christian traditions there is no direct ring exchange between groom and bride during engagement rather it is offered and mediated by the kathanar who represents jesus symbolising that it is god who brings the couple together into marriage 258 the tying of the minnu mangalasutra and the giving of the manthrakodi or pudava to the bride are the major wedding rituals loaned from hinduism manthrakodi a silk saree with a golden zari border is blessed by the priest and is placed by the bridegroom by covering the hair of the bride it symbolises the pudavakodukkal ceremony of the nambudiri brahmins wherein the bridegroom places a silk cloth by covering the head of the bride 257 259 saint thomas christians widely use nilavilakku a lighted metal lamp kindi kalasha and other bronze articles in their houses and churches 260 261 the night before the marriage a ceremony known as madhuram veppu is conducted the ceremony is conducted separately for the bride and the groom it includes the maternal uncle serving the bride and groom sweets the tradition is borrowed from the knanaya southist community s tradition called chantham charthal wherein the couple is served sweets chantham charthal for the bride includes applying henna sandalwood and turmeric over the palms and legs as a symbol of purity the groom s face is cleanly shaved as part of a ritual all the traditions are accompanied by the panan pattu performed by the panan caste who sings the grants and privileges given to the syrian christians 76 262 263 the traditional dress of a saint thomas christian woman is the chattayum mundum a seamless white garment now limited to older female adherents following the general trend the sari and churidar have become predominant among the younger generations 250 264 many artforms such as margamkali an ancient dance form performed in a circular configuration with a nilavilakku at the centre and parichamuttukali an ancient martial dance form in which syrian christian men with swords and shields follow the movements and steps of kalaripayattu still exist amongst the saint thomas syrian christian community a vachanapetty malayalam വചനപ്പെട്ടി is a spiritual box filled with biblical verses each written on a small slip these verses are selected at random during prayer 265 church architecture kottayam saint mary s minor church kottayam cheriyapally with the traditional tile roofing and wall the earliest documentary evidence is the quilon syrian copper plates which refers to the construction of the church of tharisapally in quilon between 823 and 849 ad antonio gouvea portuguese envoy to malabar mentions in his 16th century work jornada that almost all the churches of saint thomas christians followed the models of hindu temples of that period but were distinguished by the huge granite cross in the front yard of the church despite the external similarity with temples the structuring of the church s interior space always followed the east syriac architectural theology thus the contemporary style is formed as an amalgamation of indian architecture and assyrian liturgical concepts 266 the church is arranged east to west with the interior structured into three levels the madbaha sanctuary the qestroma choir and the haykla nave the madbaha arranged in the topmost platform at the eastern side of the building represents heaven the primary altar is attached to the eastern wall to the north of the madbaha is the diaqonikon sacristry to the south is the baptistery the madbaha is protected with rails and is veiled by a red curtain most of the time this is opened during the holy qurbana eucharist an oil lamp within the sanctuary is always kept glowing to represent god s presence the madbaha is connected to the qestroma and haykla by a low walled path called the sqaqona the qestroma contains seats for the choir and lower clergy the haykla contains an elevated platform or bema which includes an altar two lecterns for reading and chairs for higher clergy worshipers stand before the altar with separate seating for men and women the main entrance is on the western side of the building a vestibule pillars pilasters and other architectural ornaments adorn the front end and a flag mast stands in the front yard one or two bells are installed in the backyard to signal the timing of ritual services the death of a church member or to inform the public of calamities 267 268 the persian crosses an ancient st thomas cross at kottayam knanaya valiyapally the east syriac churches of the saint thomas christians use the persian cross as their symbol they call it the nasrani menorah 269 or mar thoma sleeva st thomas s cross 270 there are several interpretations for the saint thomas christian symbol the interpretation based on jewish tradition assumes that its design was based on the jewish temple menorah an ancient symbol in judaism which consists of a seven branched lamp stand candelabra 269 the st thomas cross also appears on the official emblem of the malankara orthodox syrian church the interpretation based on local culture states that the cross without the figure of jesus with flowery arms symbolising joyfulness points to the resurrection theology of paul and the downward facing bird most likely a dove on the top represents the role of the holy spirit in the resurrection of jesus the cross indicates jesus the lotus symbolizes god the father who has begotten the son in christianity the three steps which indicate calvary and symbolise the church the channel of grace flowing from the cross clarification needed the lotus may also symbolise the cultural association with buddhism and the cross over it shows that indian christianity was established in the region in which buddhism arose 270 271 today writing in 2010 devika and varghese noted that the st thomas christians are at present a substantial minority a powerful presence in all fields of life in kerala 272 socioeconomic status even though the saint thomas christians had to compromise their social and religious privileges in the aftermath of portuguese subjugation they started reemerging as a powerful community from the 19th century onward they played a pioneering role in many spheres such as banking commerce cash crops print media the film industry etc 273 around 2003 among saint thomas christians 17 4 percent of the adult population are self employed the highest rate statistically among all the communities in the state of kerala 274 saint thomas christians lead all others with respect to per capita ownership of land with many of them owning large estates with changing conditions they have shifted from the agriculture of rice and coconut to plantation based agriculture and the trading of rubber spices and cash crops they also take a prominent role in the educational institutions of kerala and throughout india 275 the educational accomplishments of the community have helped its members to attain a good proportion of the central and state government jobs 273 kerala government in the year 2024 happened to present the community wise account of the government employees in its legislative assembly according to the data out of the then total 5 45 423 government employees in the state 73 713 are from forward christian communities ie saint thomas christians which accounts for the 13 5 percent of the total government employees 276 277 with their level of education and limited employment opportunities within the state of kerala they became the community with the highest rate of migration their resultant foreign remittances have also helped the socioeconomic progress of the community according to the kerala migration survey 1998 by the center for developmental studies kerala saint thomas christians top all other communities in kerala with respect to the socioeconomic development index which is based on parameters such as the possession of land housing consumer durables education and employment status 278 demographics the saint thomas syrian christians form 12 5 percent of the total population of kerala and 70 73 percent of the christians in the state citation needed k c zachariah notes that the 20th century was period of significant transition for the saint thomas christians in terms of its demographic and socioeconomic status around 1900 the community was concentrated in a few areas was geographically static and was characterised by very high death rate very high birth rate very early age at marriage and 10 to 12 children per married woman the population had increased eight fold during the preceding century from a base figure of about 100 000 and comprised nearly 50 per cent children but the population growth of saint thomas christians came down drastically after the 1960s with the lowest birth rate highest age at marriage highest family p...
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