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an 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 planning user rate and lowest fertility rate compared to other communities in kerala the proportion of children has come down to less than 25 percent the absolute and relative size of the community is in a diminishing trend and is approaching a zero population growth regime 279 as of 2001 update in kerala more than 85 per cent of the saint thomas christian population live in the seven southern districts of the state kollam pathanamthitta alappuzha kottayam idukki ernakulam and trissur they have also migrated to other cities in india like ooty mangalore bangalore chennai pune delhi mumbai coimbatore hyderabad and kolkata migration steeply increased in the post independence period and major destinations were united states of america canada western europe australia and the middle east according to a rough estimate 20 25 percent of the saint thomas christians live outside the state of kerala 278 with respect to christian denomination 55 of saint thomas christians in the indian state of kerala belong to the catholic church 280 in 1980 the mar thoma syrian church reformed had a church membership of around 400 000 communicants while the syriac orthodox church oriental orthodox had 1 400 000 members 281 syrian christian caste status despite the sectarian differences saint thomas syrian christians share a common social status within the caste system of kerala and is considered as an upper caste community 282 in historic kingdoms of kerala such as those of cochin and travancore saint thomas christians were granted caste privileges that put them on the same level as upper caste hindus 76 anthropologist l k ananthakrishna iyer recorded that they were given privileges in addition to those granted to groups such as nairs such as the right to have enclosures in front of their houses which was otherwise only granted to the brahmins and were placed almost on par with the sovereigns 283 they followed the same rules of caste and pollution as did hindus and sometimes they were considered to be pollution neutralisers 284 decree ii of action ix of the synod of diamper enforced by the portuguese inquisition in 1599 prohibited the practice of untouchability by the saint thomas christians except in practical circumstances when required by law and when it was necessary to ensure social contact with the varna hindus 285 they tend to be endogamous and tend not to intermarry even with other christian groupings internal division of saint thomas christians into northists and southists and also into a number of sects based on the ecclesiastical orientation makes the pattern of segmentation an exceedingly complex forrester suggests that the northist southist division forms two groups within the saint thomas christian community which are closely analogous to sub castes 282 christian conventions the maramon convention is one of the largest annual christian gatherings in asia 286 it takes place in maramon near kozhencherry during february on the vast sand bed of the pamba river next to the kozhencherry bridge the first convention was held in march 1895 for 10 days another major convention in kerala is the annual central travancore convention held at saint stephen s cathedral makamkunnu of the malankara orthodox syrian church 287 288 the first convention was held in 1915 one of the biggest conventions of the malankara orthodox syrian church is the kallooppara orthodox convention 289 it takes place on the koithottu sand banks of the manimala river with over 5 000 annual participants 290 this convention was started in 1943 lasting 8 days ranni orthodox convention is an annual convention of the malankara orthodox syrian church 291 the convention is now held in ranni town at mar gregorios catholicate centre and began in 1967 mallapally orthodox syrian convention of the malankara orthodox syrian church is an annual convention in mallapally pathanamthitta 292 the first convention took place in 1989 at mallapally valiyapally st john s bethany orthodox valiyapally trivandrum orthodox convention is an annual convention organized by trivandrum orthodox diocese 293 the convention takes place at holy trinity aramana ulloor and was started in 1988 294 notable saint thomas christians main article list of saint thomas christians in literature in the god of small things by arundhati roy and the covenant of water by abraham verghese the novels feature a syrian christian family see also christianity portal india portal saint thomas christian denominations indo persian ecclesiastical relations india east syriac ecclesiastical province nestorianism and the church in india christianity in kerala christianity in india churches of kerala suriyani malayalam sources references 1 2 thomas 2018 p 4 eparchy of saint thomas the apostle of chicago syro malabarese catholic hierarchy org david m cheney retrieved 23 january 2015 the stcei indianchristianity com retrieved 24 september 2017 1 2 ross israel j 1979 ritual and music in south india syrian christian liturgical music in kerala asian music 11 1 80 98 doi 10 2307 833968 jstor 833968 1 2 king daniel 12 december 2018 the syriac world routledge p 784 isbn 978 1 317 48211 6 j l283 syrian christians of india descend from j y146401 that lived in the levant 900 bc and likely europe before that mygrations 4 november 2019 perczel 2013 p 416 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 brock 2011a 1 2 3 fahlbusch erwin bromiley geoffrey william lochman jan milic 2008 the encyclodedia of christianity wm b eerdmans publishing p 285 isbn 978 0 8028 2417 2 1 2 israel museum 1995 the jews of india a story of three communities upne p 27 isbn 978 965 278 179 6 considine john joseph kernan thomas 1942 across a world longmans green p 67 1 2 3 4 baum winkler 2003 p 52 1 2 bundy david d 2011 timotheos i in sebastian p brock aaron m butts george a kiraz lucas van rompay eds gorgias encyclopedic dictionary of the syriac heritage electronic edition gorgias press retrieved 22 september 2016 how did timur change the history of the world archived from the original on 12 december 2022 retrieved 15 june 2026 10 terrors of the tyrant tamerlane 15 january 2018 archived from the original on 15 september 2024 the forgotten church of the east eurasia sil org the church of the east two thousand years of martyrdom and mission 27 january 2016 archived from the original on 17 april 2024 frykenberg 2008 p 111 christians of saint thomas encyclopædia britannica retrieved 9 february 2010 frykenberg 2008 pp 134 136 perczel istván september 2014 garshuni malayalam a witness to an early stage of indian christian literature hugoye journal of syriac studies 17 2 291 encyclopedia britannica 2011 synod of diamper encyclopedia britannica online encyclopedia britannica inc retrieved 23 december 2011 for the acts and decrees of the synod cf michael geddes a short history of the church of malabar together with the synod of diamper c london 1694 repr in george menachery ed indian church history classics vol 1 ollur 1998 pp 33 112 f l cross e a livingstone eds 2009 2005 addai and mari liturgy of the oxford dictionary of the christian church 3rd rev ed oxford university press isbn 9780192802903 india report on the census of travancore census 1871 censusindia gov in retrieved 8 december 2024 india cochin part i ii vol xix census 1941 new census gov in retrieved 8 december 2024 1 2 3 4 5 6 7 8 9 10 11 joseph 2011 kerala syrian christian apostle in india the tomb of the apostle persian church syond of diamper coonan cross oath subsequent divisions and the nasrani people nasranis 13 february 2007 1 2 3 4 5 6 7 8 brock 2011c george v c the 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