stop peddling your RSS / Hindutva propaganda, tribals need to reject the taboos (women, menstruation etc) imposed by brahmins, reclaim back their original folk religion from brahmin control. Rid it brahmanism's inhuman superstitions , beliefs and mumbo jumbos , which are meant to control and subjugate the gullible natives.
When and how were the Mala Arayas ousted from Sabarimala?
PKS: This was around the 1800s. It had only been a short while since the king of Pandalam started ruling there. Kerala had laws such as head tax and breast tax. [Till the mid-nineteenth century, Kerala imposed taxes on all members of lower-caste communities to cover their head and on women from these communities to cover their breasts.] Abuses and atrocities were rampant. From what I hear, everyone was threatened and driven away from the hills. They had to flee their homes—our ancestors in Karimala had to go as far as Thodupuzha.
These were innocent people with no one to protect them. Today, we have a constitution to protect us. But back then, the powerful attacked the innocent.
AK: How did the Thazhamon Madom family take charge of the temple? After they took over, were there any changes in the temple and its customs?
PKS: The responsibility was entrusted to them by the kingdom of Travancore. Around 1942, when the kings visited the temple for puja, they brought their own
thantris [the Thazhamon Madom family] for the purpose. The
Padi Pooja [worship of the 18 steps] did not exist before. All the customs practised there today were introduced by them.
Ayyappan is Ayyan + Appan. Appan [father] is someone we respect. Ayyan was a name commonly used among people of ancient times. In our community, a majority of us had grandfathers named Ayyappan. But we don’t see anyone named Ayyappan Namboothiri. Even after earning an income from Sabarimala for centuries, why has nobody in that family been named after Ayyappan?
AK: What changed after the TDB was established in 1950?
PKS: Majority of temples in Kerala, which belonged to Parayars, Pulayars, Sambavars or Adivasis were Brahminised and adopted other customs—including temples managed by my own community such as the Karimala and Nilakal Mahadeva temple. These are now administered by the Devaswom board. The Valliyankavu Devi temple, which receives devotees in large numbers, is also now run by the Devaswom board.
AK: How did Makara Jyothi originate in the Mala Araya faith?
PKS: When Sree Ayyappan attained samadhi, his parents in Ponnambalamedu were inconsolable on receiving the news. Sree Ayyappan appeared before them and said that he would appear every year as
jyothi [flickering light]. [The] ritual is performed to receive the
jyothi [in the Ponnambalamedu district]. Earlier
thellipadi [fire-inducing material] was used. But now, camphor is used instead.
The forest officials harassed the [Mala Arayas] living in the forests in various ways. They used to go back to practise the ritual even after that. But when threats and harassment increased, it became impossible. Aruvikkal Appooppan was a priest and an oracle in Karimala. He had to move to Kalaketty village due to the threats. He still walked all the way back to light the lamp and had to trek several hills to make it. Forest officials and people from the Devaswom board threatened him and drove him away.
AK: What is the existing archaeological evidence of the Mala Arayas’ life in Sabarimala?
PKS: The temples were built from ancient rocks, nearly 10,000 years ago. Intricate sculptures were carved on to the pillars of the temple. They were found in Karimala, Ponnambalamedu, Kothakuthithara, Nilakkal, Thalaparamala and so on. They are in ruins now. They were abandoned in forests—these were deliberately neglected as a part of the plan to introduce new customs and traditions. Today, you won’t see those kind of idols. Old idols were disposed and replaced with new ones which were projected as idols.
A civilisation and a culture was lost. That is my biggest point of protest—that history is being deliberately neglected.
AK: Are there members of the Mala Araya community still living in Sabarimala or the surrounding regions?
PKS: Yes. They live in four hills—Udumbaramala, Koparamala, Nilakkal and Karimala. They constructed new temples for worship because they cannot return to the places under the control of Devaswom board—they cannot be challenged.
AK: I had read another article where you stated that the Mala Araya don’t see a distinction between men and women …
PKS: No, we don’t see a distinction. The Neeli Mala hill is named after Neeli, a woman. In Ramayana, there is a portion known as Shabari Ashrama Pravesham. That hill is known in the name of Shabari [a woman]. Remember that Sree Ayyappan chose Sabarimala for his penance after praying to the ascetic, Shabari. Karimala was ruled by a woman from the community named Chakki—the region had several human settlements. So a woman from the community could become the ruler. Similarly, a woman who is an ascetic can also rise up. None of that is forbidden in terms of faith.
Courtesy:
https://caravanmagazine.in/
