#Mamankam

[thereader-radhika]

THE STORY OF MAMANKAM Part 3/3

These articles quote a lot from K. V. Krishna Ayyar's The Zamorins of Calicut and Wikipedia (which again uses the aforementioned text as the main source). So all credits go to K. V. Krishna Ayyar and the Wikipedia contributors.

Samoothiri - Zamorin, the King of Kozhikode

Valluvakonathiri - The King of Valluvanadu

1. The Legend of the Cheraman Perumal

2. Mamankam During the Reign of Samoothiri

3. Chavers of Valluvanadu

When Samoothiri conquered Valluvakonathiri, all other kings of Kerala were obliged to send flags of submission (adimakkodi) to Thirunavaya. But Valluvakonathiri refused  to acknowledge Samoothiri as the legitimate Rakshapurushan (Great Protector) of Mamankam. He used to send chavers (suicide warriors) instead.

If these men could kill the Samoothiri who was personally present at the fair under the protection of his own forces, the privilege of Great Protector might have returned to the Valluvakonathiri. But no Samoothiri in history was ever killed by a chaver. Chavers and Pantheerayiram (the bodyguard of the Samoothiri) were considered the property of their respective kings and kingdoms.

Kudippaka or blood feud was prevalent in the medieval Kerala society. If a warrior was killed, it was considered the duty of his king and the subsequent generations of the deceased to avenge the death. Chavers were led by warriors from one of the four major Nair houses of Valluvanadu - Putumana, Chandrothu, Vayankara, and Verkotu. Other than these four main families who would lead the suicide warriors, fourteen other families too would send chavers. Often, Muslims too supported Chavers.

Chavers preferred death to defeat. No chaver has ever come back from Mamankam. Once, a Puthumana Panikker couldn't cross the Pantheerayiram but the Pantheerayiram couldn't kill him either. Panikker begged to Samoothiri's forces to end his misery but they were scared of him. No one has seen the great warrior again.

Those who decide to partake in this suicide mission would first go to Thirunelly and finish their own funerary rites (and their mothers' too if they didn't have other sons) even when they were alive.  After this, they would visit Thirumandhamkunu bhagavati (the tutelary goddess of Valluvakonathiri), bathe in the temple pond and meditate for forty-one days on the Chaver thara ("platform of the martyrs"). Samoothiri's bodyguards too conducted similar prayers, reiterating their oath to the king.

After completing their meditation, Chavers went to Puthumana home. After washing their feet on the stone floor, they would be served their last meal, rice mixed with coconut oil and salt, by Puthumana Amma (the eldest lady of the family) who was considered the sister of Valluvakonathiri. They would leave for Thirunavaya after praying at Puthumana kalari (dojo).

On each day of Mamankam, they would fight their way through heavy security to the Nilapadu thara. Needless to say, all of them were slaughtered by the bodyguards who too were mowed down by Chavers without any mercy. After Samoothiri returned to his residence everyday, the bodies of chavers would be dragged by elephants and immersed in a well known as Mani kinar.

Despite the seemingly impenetrable security, Samoothiri came dangerously close to death twice. Two teenage chavers, Puthumana Kandaru Menon and Chandroth Chanthunni managed to bypass the 12,000  and reached Nilapadu thara on seperate years. Chandrothu Chanthunni almost decapitated the Samoothiri but his sword was stopped by a big bronze lamp.

The Mamankam fest came to an end with the conquest of Kozhikode by Ḥaidar Ali and the subsequent Treaty of Seringapatam with the English East India Company.

[blogynews]

Unveiling the Mysteries: Inside the Astonishing Mamankam Festival in Kozhikode

In a historic event, the Mamankam festival in Kozhikode saw a representative of the Zamorin family make the proclamation this year, marking the first time in centuries that a family member has done so. The festival, which will be held from January 25-27, 2024, has been a significant part of the family’s involvement since its revival in 1991. The Mamankam festival, rooted in the Navamukunda temple…

[blogynewz]

Unveiling the Mysteries: Inside the Astonishing Mamankam Festival in Kozhikode

In a historic event, the Mamankam festival in Kozhikode saw a representative of the Zamorin family make the proclamation this year, marking the first time in centuries that a family member has done so. The festival, which will be held from January 25-27, 2024, has been a significant part of the family’s involvement since its revival in 1991. The Mamankam festival, rooted in the Navamukunda temple…

[blogynewsz]

Unveiling the Mysteries: Inside the Astonishing Mamankam Festival in Kozhikode

In a historic event, the Mamankam festival in Kozhikode saw a representative of the Zamorin family make the proclamation this year, marking the first time in centuries that a family member has done so. The festival, which will be held from January 25-27, 2024, has been a significant part of the family’s involvement since its revival in 1991. The Mamankam festival, rooted in the Navamukunda temple…

[indianrays]

Mamankam First Song Mukkuthi Released The first video song of the movie Mamankam was released. The video song ‘Mukkuthi Mukkuthi’ sung by Shreya Ghoshal composed by M.

[filmysansaar]

A bold move on Instagram sets the tone for @prachitehlan #PrachiTehlan #BeautifulAvatar #SocialMedia #Instagram #VictoriasSecret #Mamankam #SonySAB #HorrorComedy #BandBajaBandhDarwaza #TarunArora #NamishTaneja #Hollywood #DozeOfCuteness @teamprachitehlan #FilmySansaar Read Complete News at @FilmySansaar https://filmysansaar.com/blog/a-bold-move-on-instagram-sets-the-tone-for-prachi-tehlan/ https://www.instagram.com/p/ByLLSF1JLAN/?igshid=178sjbry2502f

[dailyaddaa-blog]

Diya Aur Baati Hum Actress' To Co-Star With Mammootty's Mamankam

New Delhi: TV actress Prachi Tehlan is all set to share screen with, Malayalam actor Mammootty in a film titled Mamankam, it was a period film.  The film's plot will revolve around Mamankan, a 17th century medieval fair, which was celebrated every 12 years, from 800 AD to 1755 AD. The movie will be directed by Sajeev Pillai. "Yes, I am doing a film with Mammootty sir. It's the biggest Malayalam film ever being made. The shoot has started. I can't reveal much about the film but it's a wonderful experience to be a part of such a big project and my first in south," The Diya Aur Baati Hum actress told news agency IANS.

The actress became famous after starring in television drama Diya Aur Baati Hum. She is currently starring in tv show Ikkyawann. She has featured in Punjabi films such as Arjan, opposite Roshan Prince and Bailaras. Prachi also happens to be a national level basketball and netball player. She was also the former captain of the Indian netball team and was the brand ambassador of Netball Development Trust- India from 2011 to 2017.

 Malayalam superstar, Mammootty has delivered hits such as Bilal, Big B and Uncle among others. The 66-year-old actor was last seen in the crime thriller Streetlights, which released in January this year. The National Award-winning actor will be seen playing the role of a cop in his next film Abrahaminte Sathathikal.

(Inputs from news agency IANS) Support Our Credible Journalism By subscribing to dailyaddaa. For the latest news on dailyaddaa, like us on Facebook and follow us on Twitter.  

[johnvazhathara]

Malabar rebellionThe many shades of the Mappila insurrectionTo some, 1921 represents a fight for freedom; to others, it is a case study of class oppression; and to yet another set, it is about a ‘Hindu genocide’

29/08/2021 



In Focus

Starting in the 1500s, Portuguese terror at sea damaged the existing trading networks. Mappilas resisted, but in the long run, they lost out

‘Poverty became the general pattern’ among Mappila Muslims by the 18th century and in crisis, some turned towards a more distinct sense of self and religious identity

If the 19th century saw a series of “outrages”, the 1921 revolt was a largescale insurrection in which over 2,000 rebels were killed, and nearly 40,000 surrendered

Manu S. Pillai

Among the witnesses whose names are inscribed in Arabic on the Kollam Syrian copper plates of 849 CE are men called Muhammad, Ibrahim, Mansur and Ismail. Oral tradition claims that Islam’s arrival in Kerala dates to the Prophet’s own lifetime. Whether one accepts the idea or not, by the ninth century, Muslims were a definite presence on the coast.

In the times that followed, as Arab traders married locally, not only did they father a community of Malayali Muslims — Mappilas — their offspring were also woven into the region’s narrative fabric. In the story of the sage Vararuchi’s children by a Parayar wife, for example, one is a Brahmin, another a Muslim. If the legendary King Bana Perumal chose Buddhism, Cheraman Perumal sailed to Mecca. The veracity of these tales is not really the point as much as what they seek to communicate. They were, in other words, a device by which a new group was legitimised, as the Mappilas became a familiar and respected element in Kerala’s cultural landscape.

The Mappila identity, now much discussed in the context of the 1921 rebellion, was first rooted in trade. The rise of Kozhikode, for long a seat of power and prosperity in Kerala, relied a good deal on Arab networks of commerce. Mappilas, local in their social practices like matriliny, and yet joined by a common faith with foreign Muslims, were an important link in the political economy. Indeed, a Muslim stood beside the Zamorin rajah at the great Mamankam festival at Tirunavaya. Hints of religious tension appear now and then, but the economic alliance between Hindu elites and Muslim traders meant that these were contained. Brahmin texts like the Keralolpathi offered Islam a place in their worldview, likening the Quran to a Veda, and works such as Zayn al-Din’s sixteenth century Tuhfat al-Mujahideen framed Hindu rulers as good, ideal monarchs. That is, however, till new (European) flies appeared in the ointment through the sixteenth century, and upset prevailing socio-economic balances.

Different facets

Although the 1921 rebellion is often discussed in isolation, this prehistory is integral to making sense of its economic, social, and religious facets. For by the 20th century, the Mappilas had been marginalised in the very land where they were once esteemed.

Starting in the 1500s, Portuguese terror at sea damaged the trading networks on which so much had been built. And while Mappilas resisted — including militarily and by subverting European efforts to police maritime traffic — in the long run, they lost out. Local Hindu Kings were forced to come to terms with successive European trading companies to protect their turf, with the result that their erstwhile Muslim associates were cornered. As the scholar Roland Miller wrote, “poverty became the general pattern” by the 18th century, and in crisis, some in the community turned towards a more distinct sense of self and religious identity. At first, Mappila spokesmen such as Zayn al-Din had called for jihad against Europeans; in time that language would be turned against those who represented regional economic injustices also. In other words, as the Mappila stake in society was painfully diluted, religious ideology offered a method by which to valorise resistance. In 1742, for example, British East India Company officials recorded how there were Mappilas who “selected themselves to Murder any Christian” and who, if they died in the process, saw it as “meritorious”. Into the 19th century, which saw colonial laws disproportionately favour landlords against tenants-at-will, the former too became targets.

Scholars have noted how as much as 77% of the produce could be demanded by the landlord. The fact that a large section of the peasantry in South Malabar — the nucleus of the 1921 rebellion also — was Mappila while landowners were typically Hindus caused an overlap between economic grievances and religious divisions.

The result was a series of “outrages” in which individual Mappilas or small bands launched ritualised suicide missions, killing Hindu grandees and officials. The triggers may have been economic but instances such as in 1852, when a temple was “festooned” with the entrails of a cow, show that these violent outbreaks had religious overtones too. The tendency among some to victimise present-day Muslims for the “sins” committed by “their ancestors” has generally resulted in a hesitation to acknowledge this religious element, with the focus limited to economic aspects. But the fact of the matter is that economics, radical religious ideology, and a historical sense of lost greatness all played a role. The 1921 revolt, thus, began as a part of the pan-Indian Khilafat Movement, to which even Mahatma Gandhi pledged support. It became a means by which to mobilise as part of a larger struggle. But all at once, it also offered an occasion for Mappilas in British-ruled Malabar to attempt to overthrow not only the colonial government but also the Hindu feudal classes that, in ostensible alliance with the Raj, pressed down on them. The scale of the event cannot be understated: over 2,000 rebels were killed, and nearly 40,000 surrendered. And if the 19th-century “outrages” were isolated flare-ups, this was a large-scale insurrection, validated in a religious vocabulary.

‘Gangs’ of Malabar

Sober students of history — if not politicians prone to rhetorical excesses — must be cautious, however, when it comes to labelling the event. Revolts of this nature tend to be messy in terms of even basic organisation. In 1921, there was no clear chain of command among the Mappilas, no single leader but “gangs” holding different areas, and no standard policy. During the months in which much territory was under rebel control, some factions espoused forced conversions of Hindus, for example, while others spoke pointedly against such tendencies.

To some, 1921 represents a fight for freedom and a chapter in India’s anti-colonial struggle; to others, it is a case study in the consequences of class oppression; and to yet another set, it is about a “Hindu genocide” at the hands of “terrible” Muslims. The facts suggest, however, that to varying degrees all three elements manifested here. A century on, acknowledging this is perhaps critical to making better sense of the Mappila Rebellion — a bloody but complicated event with many roots and a long back story.

(Manu S. Pillai is an author and historian)

[thereader-radhika]

THE STORY OF MAMANKAM Part 1/3

These articles quote a lot from K. V. Krishna Ayyar's The Zamorins of Calicut and Wikipedia (which again uses the aforementioned text as the main source). So all credits go to K. V. Krishna Ayyar and the Wikipedia contributors.

Samoothiri - Zamorin, the King of Kozhikode

Valluvakonathiri - The King of Valluvanadu

1. The Legend of the Cheraman Perumal

Legends and traditions constitute the main, if not the sole, source of our information for the origin and early history of Kerala. The legend of the Cheraman Perumal exercised significant political influence in Kerala over the centuries. The legend is now considered as "an expression of the historical consciousness rather than as a source of history".

The Keralolpathi tells us that the Namboothiri brahmins were unable to live peacefully, and sought the help of foreign princes. Though we have historical evidence to prove that they had nothing to do with the arrival of these rulers, these stories have perhaps some reference to the disagreements amongst them.

These legends say that Namboothiris brought a prince from a country east of the Ghats to Thirunavaya, placed him on a seat of honour on the banks of Perar, and proclaimed him the "Perumal of Kerala".

Alexander Hamilton says that it was a custom for the Perumal to rule only for 12 years. The king was obliged to kill himself by cutting his own throat. His was cremated with great pomp and splendour, and the Namboothiris elected a new Perumal for the next term. Some sources say that he was only supposed to abdicate and go away.

We do not know about the origins of Mamankam. Thirunavaya is one of the very few places in India where Brahma is given equal importance with the other two members of the Hindu trimurti. These temples and associated traditions like Mamankam must have been founded long ago, before Brahma worship receded to the background.

When the influence of the Perumals increased, they refused to abdicate after 12 years. The Perumal attended the Mamankam but instead of commiting ritual suicide or abdicating, he seated himself in a tent, strongly guarded by his bodyguards who have pledged to die and kill for him.

The candidates of the kingship and the warriors who swore their lives to them were supposed to force their way through this and kill the sitting Perumal. Theoretically, he who succeeded was to be immediately crowned for the next term. If no one succeeded, the same Perumal was to reign for another term. The last Perumal is said to have ruled for 36 years by surviving three Mamankams at Thirunavaya.

According to Keralolpathi, when the last Cheraman Perumal divided his kingdom before abdicating, he gave Thirunavaya sandbank, Thirumandhamkunu Bhagavati's blessings, and the privilege of conducting the Mamankam festival to Valluvakkonathiti. Other sources say that Perumbadapu Swaroppam (the royal family of Kochi), who were the nephews of the last Perumal, got these rights. Anyway, they stopped attending Mamankam after some time and Valluvakonathiri became the Rakshapurushan (Great Protector) of Mamankam.

In the latter half of the 13th century, Samoothiri conquered Valluvanadu. The war was at last decided by the fall of two princes belonging to the clan of Valluvakonathiri. The Zamorin became the master of Thirunavaya and the Great Protector of the Mamankam.  All those who had supported the Samoothiri received liberal rewards. To the Samoothiri, the Mamankam was not only a religious and trade festival but also an occasion for the display of all his pomp and power.

2. Mamankam During the Reign of Samoothiri

3. Chavers of Valluvanadu

[tumbledsom]

Though Mamangam Deals with History, It is More Relevant in Today’s Times, Says Director Mamangam follows the story of a brave warrior of Malabar and his loyal soldiers who fought in the medieval fair called Mamankam. via Top Movies News- News18.com

[rosardhara]

Mamangam Based on the medieval fair called Mamankam, which was celebrated every 12 years between 800 AD and 1755 AD, the story of the film is supposedly about a brave warrior (played by Megastar Mammootty) of Malabar and his loyal soldiers.

[scribbes-blog]

Mammootty inspires ultra-professionalism, says Prachi Tehlan

New Post has been published on https://scribbes.com/entertainment/mammootty-inspires-ultra-professionalism-says-prachi-tehlan/

Mammootty inspires ultra-professionalism, says Prachi Tehlan

Working with megastar Mammootty is indeed a dream for many actors, but Prachi Tehlan has turned that dream into reality with her upcoming Malayalam movie ‘Mamangam’; and she explains how is the atmosphere like on the sets of a Mammootty starrer, how do other cast members behave around him, is his aura intimidating and more.

“I honestly didn’t find much of a change in my behaviour, as I don’t get intimidated very easily. However, each member of the cast and crew was very much disciplined and focused when he was on the set. Everyone used to be more attentive and conscious around him – but only out of respect. We have immense respect for his energy and kind of aura he carries as a legend. He is extremely down to earth,” says Prachi.

“One cannot make mistakes when he is around, is what I observed, she adds.

Though Tehlan admires the veteran actor in every possible way, she holds a perspective that the teams you work with should have same amount of respect and love for all the actors on all the sets, and it should not just depend on the seniority of the person.

The period drama Mamangam is made on the lines of historical Mamankam festival of the 18th century, which was celebrated on the banks of Bharathappuzha at Thirunavaya, in the Malabar region.

The movie is scheduled to release by end of November this year.

[unnimukundanclub]

A man with super dedication and respect..world is going to watch your miracle...❤ to work with you @iamunnimukundan Mamankam location🐎🐘🐪 🔄Repost @venu.kunnappilly 😍 . . . @mamangam_movie #UnniMukundan  @venukunnappilly #УнниМукундн #SuperManOfKerala #ChandrothPanickar #SuperManOfMollywood #mamangam  #thewitcher3 #superman #ernakulam  #nivinpauly #tovinothomas #dq #prithviraj #anushkashetty  #hollywood #jasonmomoa  #mollywood #witcher #hrithikroshan #ManOfSteel #MollywoodSuperMan  #Henrycavill @henrycavill @prideofgypsies @officialslystallone #SouthIndianActor  #aquaman #JusticeLeague  #thewitcher  #Slystallone #Chocolate_StoryRetold https://www.instagram.com/p/BzZ--xqnTS5/?igshid=gpmf3cy2bwnn

[umkum]

#festival #withoutelephants still colorful... (at Machad Mamankam 2017)

[movs4up-blog]

Mamangam

Based on the medieval fair called Mamankam, which was celebrated every 12 years between 800 AD and 1755 AD, the story of the film is supposedly about a brave warrior (played by Megastar Mammootty) of Malabar and his loyal soldiers.

[indianrays]

Mamangam Official Trailer Released

Mamangam Official Trailer Released

Mammootty Mamangam trailer released on November 2nd 2019. Mamangam is directed by M. Padmakumar and based on the Mamankam festival held back in the 18th century on the banks of Bharathapuzha. The movie will feature the Mammootty, Unni Mukundan, Achuthan B Nair, Prachi Tehlan, Anu Sithara, Kaniha and Sudev Nair.

Mamangam is the one of the biggest budget movies ever made in Malayalam. Mamangam…