The Canard
"The Channar Lahala (à´šാà´¨്à´¨ാർ ലഹള) or
Channar revolt refers to incidents surrounding the rebellion by Nadar climber
women asserting their right to wear upper-body clothes against the caste
restrictions sanctioned by the Travancore kingdom, a part of present day
Kerala, India." ref http://en.wikipedia.org/wiki/Channar_revolt).
This is how the Channar Lahala or "Breast-Cloth Controversy" as named by Protestant Church Circles, and repeated in History textbooks and Reformist & Progressive literature, is presented to the world. The new generation of Hindus are the worst affected, psychologically, by such malicious propaganda, as they are induced to view their past in most unfavorable light. They are made to hang their heads in shame, when someone refers to such uncouth behaviour of their fathers and grandfathers, who were the natural leaders of this land (Kerala). This further generates disrespect towards ones ancestry, which inturn creates a mental block from accepting and imbibing, wisdom, knowledge, and VALUES from ones's ancestors. The abandonment and disrespect shown towards the ancestral religion, was a direct consequence of this situation. This situation made the job easy for the Missionaries in exerting their hegemony on all areas of public life in Travancore. Later, the process set in motion by the Missionaries, were taken over by the Left parties, and it led to the growth and consolidation of the Left parties in Kerala. But were our ancestors morally lacking and considered lascivious behaviour & sexual exploitation as their favorite pastime !!!??? Let us find out.
The Real Facts
India became a great crime scene, of various crimes committed by
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| CHOGANS |
the
Protestant British. The partners in crime, under various categories, were
the East India Company employees, MISSIONARIES, and later the Imperial
Government. They were assisted in many crimes by Indian compradors. But any criminal will leave certain clues,
which will finally implicate the criminal and prove him guilty. Let us examine
one such clue, left by a British Protestant Missionary, The Rev. (?) Samuel
Mateer , Of the London Missionary Society. The following passages are quotes
from his books, The Land of Charity & Native Life in Travancore.
The Channar Revolt is NOT about FORCED
NUDITY of the upper-part of the female body. It was about the ‘Randam-Mundu”,
worn by the elders and people of status/position/respectability in the society.
When a person of lower rank happens to be in the presence of that of a man of
higher rank, he has to show respect by removing his “randam-mundu”, as a mark of respect to the
higher rank/position.
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| CHRISTIAN FEMALE, WITH JACKET & UPPER CLOTH |
All these years, the Public in Kerala and the world, have been misled
into believing that Nair men had prevented Shanar/Nadar women from covering the
upper part of their body, and these women were forced to move about baring
their uncovered breasts. This canard was spread Internationally by the British Protestant Christian
Missionaries, by naming it “BREAST-CLOTH CONTROVERSY”. Those who benefitted
from this vicious propaganda were, the Church and its Missionaries, Marxists, Ambedkarites,
Modern Reformers, Dalit Organisations in Kerala & Dravida Parties in Tamil
Nadu. And many sub-versions of this story are doing the rounds in society, just to generate and fuel animosity between groups.
Travancore was a place where cotton was not cultivated, and from
ancient times people were sparing in the use of cloth. What little cloth
produced was of best quality compared to the English Mill cloth, and therefore
expensive. And all could not afford purchase of cloth other than for basic
necessity. Those who used the ‘randam-mundu’ were men of respectability in society. Removing one’s own ‘randam-mundu’
is a way of showing respect. This fact had been conveniently overlooked while
speaking about ‘Upper-caste Oppression” leading to Channar Revolt.
Excerpts from Samuel Mateers books, given below now dispels all doubts
. The illustrations are from his books, and pictures are worth
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| Woman going to The Well |
a thousand
words.
Quote “The specific and
ostensible subject of dispute, however, was the wearing of certain articles of dress by the
Christian women. To maintain the laws of
caste, it had been found necessary to enforce
several arbitrary and indecent restrictions respecting dress, as well as
distance and deportment ; other-wise, a person of low caste, dressing and
wearing ornaments like those of the high castes, might approach them nearer
than was permitted, or even pass, in the courts, markets, and other places of
public resort, as of the higher castes. It had therefore always been forbidden
to Shanars, and others of inferior caste, to cover the bosom or
to wear any clothing whatever above the waist.
But the truer and better instincts of humanity had been
aroused by Christianity, and the Christian females were accustomed and taught
to wear a kind of plain loose jacket with short sleeves, devised by one of the
missionary ladies. This of itself was displeasing to the Sudra aristocracy. And
in addition to the jacket (which is not worn by the Sudra females) some of the
Christian women, without the consent of the missionaries, and even in several
instances in opposition to their advice, had taken the liberty of wearing an
additional cloth or scarf laid over the shoulder, called the “upper cloth,” as
worn by the Sudra women, and this the latter interpreted as an
infringement of their peculiar and
exclusive privilege.
On the whole, then, it was determined that by some means, or by any means, a stop must be
put to the progress of Christianity and to the spread of the reforms and
innovations already in progress and impending.
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| WOMEN GRINDING GRAIN |
The persecution commenced about the middle of 1827, and
continued till 1830. The storm rages chiefly in the Western division of the mission, although a part of
its fury extended to the Eastern division. The opposition to the truth
commenced in threatening
language, and afterwards proceeded to overt acts of personal assault,
annoyance, and public outrage. Threats were
uttered that the missionaries would be assassinated, and their chapels,
schoolrooms, and houses set on fire;
the erection of the Neyoor mission-house, then in process of building,
was forcibly hindered. It became
necessary to guard the mission buildings night after night. Several
chapels and school-houses were actually burnt down to the ground by
incendiaries, and the erection of new ones prevented by the threats and
violence of the Sudras. A native gentleman of high caste, Raman Tambi, who had
proved himself friendly to the
missionaries, and had ventured to sell them the ground on which they were
erecting the mission-house at Neyoor, was seized and imprisoned on false
charges, and was not released for seven years. The native converts were falsely
accused, thrown into prison, and sometimes moved from place to place for
months, so as to conceal the place of their confinement. Heathen Shanars and Pariahs were sent, under
the guise of inquirers, to act as spies and carry their report to the
persecuting party. Some of the schools were interrupted, and the books torn and
cast into the street. Menaces were used to deter the native Christians from
attending public worship; men were seized on the Sabbath, and compelled to work
on that day; women were insulted and beaten in the bazaars; and alarm and
terror spread amongst the timid people
in every direction.
Among the Christians seized at one place were the
school-master and the principal man of the village, who had recently embraced
Christianity; the house of the schoolmaster they first plundered and then
burnt. The house of another respectable native, whom, with others, they had
falsely charged with murder, they broke open, robbed, and, he himself being
absent, seized his three sons. At length
their outrages became so alarming and intolerable as to render it
absolutely necessary to apply for military aid, which was at once afforded, and was
the means of checking for the time the further violence of the assailants.
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| SYRIAN CHRISTIANS |
One poor man was tied to the hind leg of an elephant, and ill-treated for refusing
to do forced labour without pay. Mr.Ashton had to accompany several women, who
had been shamefully beaten, and whose clothing had been publicly torn off, to
the Dewan, Venkata Row, who had been sent to investigate into these
disturbances. They went, wrote Mr.Ashton , to a large building in the fort at
Palpanabhapuram, where the Dewan held his court. The Sudra Sepoys would not allow the women to pass the gateway
covered, so they had to
remove their , cloths and re-clothe themselves after entering. They found the Dewan surrounded by a large
guard in full uniform, together with the Government officials (all of high
caste) and the head men of the Sudra villages, all filled with rage at the
unfortunate Christians, and awaiting their arrival. The tumult was great, but
the missionary was kindly received by the Dewan, who recommended the Christian women to place their
clothes across the bosom instead of over the shoulders. After a few
inquiries, he advised all to live at peace together and maintain the ancient
customs without change, promising that a proclamation with regard to the use of
the upper cloth should soon be issued.
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| LACE WORKER WITH PILLOW |
This proclamation appeared on 29th February, 1829, but afforded no
relief to the Christians, nor any extension
of liberty as to the use of decent and convenient
clothing. In it the Christians were
blamed for desiring to wear the upper cloth “contrary to orders and ancient
customs”, and were charged with refusing to perform the Govt. service. The use of the upper cloth
was absolutely prohibited, the
jacket only being allowed. Exemption
from Sunday labour and from employment in idolatrous service
was granted. An appeal was
made to the precepts of Christianity, as “inculcating humility and obedience to
superiors;” totally ignoring the fact that the whole genius of the Christian
religion leads to advancement in civilization and decency, and destroys the
possibility of slavery and tyranny. The regulation as to obtaining the
permission of Government for the erection of chapels, & c., was repeated,
and strong hints given against the interference of the missionaries, who had
sought to aid their people by constitutional means in bringing their grievances before the
notice of the Govt. Promises were made of
redress in the courts of justice; but these were presided over at that time,
almost without exception, by corrupt
and partial Brahmans and Sudras, so that the poor had no access to them
on just or equal terms. (pages 277-281, Chapter XX. Establishment and Early History of the London Mission in
Travancore, From the book “The Land of Charity: A Descriptive Account of
Travancore and its People, with special reference to Missionary Labour, By the
Rev. Samuel Mateer F.L.S of the London Missionary Society, First Published
:London, 1870)
DEFINITION OF 'UPPER-CLOTH' AS GIVEN BY THE MISSIONARY
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| SUDRA LADY |
“As already stated,
low caste females in Travancore were forbidden to wear any clothing whatever
above the waist. This restriction has recently been removed by law, but a
lengthened period must elapse before the poorer classes, excepting those who
enjoy the protection and support of the Christian community, dare to avail
themselves largely of this privilege, on account of the jealousy of the higher castes. Nor,
indeed, do all the low castes, as individuals, care greatly for the use of the
privilege, except on special occasions, as it involves some trifling additional
expense and trouble. However, it is now left by the native Government, as
it ought to be, to the free choice and right feeling of the parties,
themselves. On his first arrival in the country a European must be greatly
shocked by seeing so large a proportion of the people going about in a state
thus nearly approaching to nudity, and it requires a long time to become
familiar with such a state of things. The dark complexion of the natives,
perhaps, makes this custom seem less unnatural than it would be amongst
Europeans. Christian and Mohammedan women
wear a neat jacket of white or coloured cotton.
The Sudra and other
middle-class females place a light cotton cloth
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| Vijaykant in a movie weaing 'Randam-Mundu' |
loosely across the breast and over one shoulder. This is called the
“upper cloth”. But in the presence of the Royal Family or persons of high rank,
or when saluting such persons passing by, ancient usage actually required the removal of this cloth. Since 1865, however, by the good feeling and
enlightened action of the maharajah and his Minister, this degrading custom was
discountenanced and completely abolished
by a Proclamation of which the following is a translation :-
“Whereas Sudra women,
when in the presence of persons in high office, and when serving in the Temple
or Palace, lower their upper
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| RANEE & CHILDREN |
garment as a mark of respect, this appears to His
Highness (the sacred mind) exceedingly immodest. We have informed the aforesaid
persons that this offensive custom is henceforth unnecessary. It is our will
that all the native people wear garments in accordance with propriety, and this
we now make known, when women in temples, in the Palace, and other places,
shall cover the upper parts with the cloth, in accordance with this circular,
we hereby order that the officials do not oppose their doing so.”
The Brahman women are, as might be expected, much superior
to others in regard to the properties of dress. While imposing barbarous and
often inhuman restrictions upon others, the Brahmans have taken good care that
they themselves shall not suffer any diminution of comfort or honour. The upper part of the dress of a Brahman lady
consists of a smart coloured jacket, fastening in front, and covering the
bosom, and over this in addition the
upper cloth is also worn. The principal garment
of all classes of females is a piece of cloth several yards in length,(saree
?) usually of white calico-sometimes coloured or checked-occasionally of silken
materials. This is tightly wound around the waist and turned in at one end in
a variety of forms, with neat folds,
making a kind of petticoat. The other extremity is used as an “upper cloth,” or
shawl, by being thrown over the shoulder
so as to cover the shoulders and bosom. Considerable ingenuity and taste are
displayed in the mode of enveloping the person in this cloth, and the whole
forms a very graceful and appropriate female dress.” ( ibid. Pages 61, 62)
About male clothing which is sparse :-
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| Namburi Brahmins |
“The mark of Brahmanical dignity is a cord composed of three
treble threads of cotton, worn across the breast, running over the left
shoulder and under the right arm. This cord, however, or “punul,” is worn also by goldsmiths and several other castes,
and by males of the Royal family. It is renewed from time to time as it wears
out. The upper part of the body and the lower part of the legs are usually
bare. Over one shoulder, or around the neck, a light scarf-like cloth is often
thrown. The principal garment worn by men is
the cloth fastened around the waist and covering the lower part of the body and
the loins. This is a single piece of cotton cloth, not sewed or pinned, but
merely fastened by having the extremity tucked in at one side”
Female dress in Travancore does not vary like the ever
changing fashions of European countries. For perhaps two or three thousand
years it has remained unaltered. The
Hindu woman has long, black, luxuriant hair, which she ties up in a knot at the
back, or, in the case of some castes, at the right side of the head.
When fully dressed, rich golden ornaments and a few handsome flowers are used to decorate the hair. Might
it not be worthy the consideration of
fashionable ladies at home whether it would not be a hitherto unthought-of
novelty, amidst the innumerable fashions
of “chignons” at present, to try the effect of wearing them, not at the back,
or upper part of the head, but at the side, in imitation of this
ancient, yet novel, Malabar fashion ? Strange that none of the leaders of
fashion in Europe have thought of this ! (pages 57, 58,59)
The ordinary costume of the people of Travancore is remarkably
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| Muhammadans |
simple and primitive. While hard at work, many men, such as fishers, tree
climbers, and others, wear but the scantiest shred of clothing demanded by
common decency. A miserable covering of green leaves serves to hide the
nakedness of some of the wildest of the mountaineers. Even the better
classes ordinarily wear very light clothing. “This , you know, is our uniform,”
said a noble of high rank whom I visited once, and who received me dressed in a single
piece of cotton cloth fastened round the loins. A Tamil man from the East is recognized in
Travancore by the comparative abundance of cloths in which he is enveloped. On
important occasions and in public, wealthy natives don a long coat or jacket of
white or printed calico, with trousers somewhat in the European style. This is
the usual dress of the Mohammedans and Christian teachers, and of the native
police and Government messengers , or “peons”. The latter wear also an
embroidered belt with a brass or silver badge, having inscribed on it the
department of state in which they are employed. The materials ordinarily used
are common calico, or checked and striped coloured cloths, manufactured in the
country. The better classes occasionally use fine silks, dyed or printed with
brilliant colours.
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| Village Panchayat shown in a movie with the main character wearing "Randam-Mundu" |
A turban of white or coloured muslin, tightly and neatly
folded in a great variety of fashions, is the usual head-dress of the
Travancorean. This is very often, simplified into a plain piece of white cloth,
which may either be thrown over the shoulders or twisted round the head. The
turban forms an admirable protection for the head from the burning heat of the
sun. another head-dress is a light cap
of cloth fitting closely to the head, but somewhat conical at the top, and
coming down low over the ears and back of the head. Slaves and other poor
people wear rude caps, composed of the thick, leather-like leaf-sheath of the
areca palm tree. ( ibid. page 55)
With regard to his personal comfort and deportment, the only
dress of the degraded Pulayan is a piece of coarse cloth fastened round the
loins, and a small piece tied around the head as a head-dress. To women, as
well as to men, it was forbidden, until 1865 (when , through the benevolent
interposition of the British Government, the restriction was removed) to wear
any clothing whatever above the waist. Their ornaments must
not be no more valuable than brass or beads, umbrellas must not be used
to shelter the body from the scorching heat of the sun, nor shoes to protect
the feet from the thorns and sharp stones of the jungle paths. (page 45)
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| Pulayars |
To mark their degradation, their women were forbidden to wear any clothing whatever above the
waist. (ibid. P.41)
“Men are (Sudra/Nair men) are not accustomed to cover the
body above the waist; so also females when in the house, but when going out they cover the bosom with a piece of
light white cloth, which is sometimes a costly
article, having a border of gold thread.” Page 112, Chapter XII, Malayalam Sudras, Book : Native Life in Travancore, By The Rev.
Samuel Mateer, F.L.S, Of the London Missionary Society, First Published :
London , 1883)
A modern narrative of the "Breast-cloth" event, indoctrination of Kerala Dalits to hate the Nairs and other upper-castes.
