CHANNAR LAHALA - A CANARD SPREAD INTERNATIONALLY BY PROTESTANT CHRISTIAN MISSIONARIES

The Canard

"The Channar Lahala (ചാന്നാർ 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

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.

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

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.

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.

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.

LACE WORKER WITH PILLOW

This proclamation appeared on 29^th 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 

 

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 

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

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 :-

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

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.

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)

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)

For an exact account of the 'Disturbance' read also 
(1) http://msradha.blogspot.in/2014/05/breast-cloth-controversy-three.html 

A modern narrative of the "Breast-cloth" event, indoctrination of Kerala Dalits to hate the Nairs and other upper-castes.

(2)  http://msradha.blogspot.in/2014/05/sowing-seeds-of-hatred-in-dalit-minds.html