One theory that explains the origins of the caste system in the Kerala region – which prior to the An alternative theory, also explained by Pullapilly, states that the system was introduced by Nambudiri Brahmins themselves. is a Fellow of the International Institute for Asian Studies, claims that the caste system established by Nambudiri Brahmins of Kerala was in accordance with the will of Parasurama, an avatar of Vishnu.The Nambudiris had control of 64 villages and asserted that they had powers given to them by the gods, so much so that they considered even other Brahmin groups to be outside the caste hierarchy. The Dhobi are the precursors of modern cleaners. Muslim Dhobis, Rajakas, Dalits. Lower castes can pollute a Brahmin or Nair not by mere touch but also coming within certain feet from them. With No political parties, and no political leaders, no intellectuals support the idea that caste is part of a natural moral order based on hierarchy, ... that caste is occupationally linked and hereditary, that each caste ( By the late 19th century, the caste system of Kerala had evolved to be the most complex to be found anywhere in India,... it turned to gross unrequited exploitation only in the nineteenth century when the British colonial pacification removed the threat of the peasant harvests being ravaged by armies or robbers and their huts being burned to the ground.By this time there were over 500 groups represented in an elaborate structure of relationships and the concept of ritual pollution extended not merely to untouchability but even further, to un-approachability and even un-seeability. The Brahmins treated almost all of those who acceded to their priestly status as Shudra, permitting only a small number to be recognised as Kshatriya, these being some of the local rulersA theory presented by Pullapilly and also by Rene Barendse, who as of 2012The entire Malabar region had strict pollution rules that were considered by the observers to be the most extreme in all of India. At the time of their arrival, the non-aboriginal local population had been converted to Buddhism by missionaries who had come from the north of India and from Ceylon. A Chovan must remain twelve steps away from a Nair, and a Pulayan sixty-six steps off, and a Parayan some distance farther still ... Pulayans and Parayars, who are the lowest of all, can approach but not touch, much less may they eat with each other.Nonetheless, higher ranked communities did have some social responsibility for those perceived to be their inferiors: for example, they could demand forced labour but had to provide food for such labourers, and they had a responsibilities in times of famine to provide their tenants both with food and with the seeds to grow it. The rules of untouchability were severe to begin with, and they were very strictly enforced among Hindu communities by the time of the arrival of the ... a Nair can approach but not touch a Namboodiri Brahmin: a Chovan [Ezhava] must remain thirty-six paces off, and a Pulayan slave ninety-six steps distant. The safeguards enshrined in the Constitution stipulate that governments should take special care to advance the educational and economic interests of Scheduled Castes, that untouchability is unacceptable and that all Dalit communities should have unrestricted entry in Hindu temples and other religious institutions. The process of amelioration of caste distinctions by various social reform movements were overtaken by the events of 1947.
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dhobi caste in kerala