page_title: Saint Thomas Christians
section_title: Socio-cultural and religious identity
hierarchical_section_title: Saint Thomas Christians / Socio-cultural and religious identity
caption_attribution_description: English: Anonymous 16th century Portuguese illustration contained within the Códice Casanatense, depicting a couple of Saint Thomas Christians of the Malabar Coast in India. The inscription reads: "Malabarese, made Christians by the well-ventured Saint Thomas"
context_page_description: The Saint Thomas Christians, also called Syrian Christians of India, Nasrani or Malabar Nasrani or Malankara Nasrani or Nasrani Mappila, are an ethno-religious community of Indian Christians from the state of Kerala, who employ the East Syriac Rite and West Syriac Rite liturgical rites of Syriac Christianity. They trace their origins to the evangelistic activity of Thomas the Apostle in the 1st century. Nasrani is an Arabic term for "Christian" that emerges from the Greek word Nazōraioi translated in English to Nazarene. The Saint Thomas Christians are now divided into several different Eastern Catholic, Oriental Orthodox, Protestant, and independent bodies, each with their own liturgies and traditions. They are Malayali people and speak the Malayalam language.
  Historically, this community was organised as the Province of India of the Church of the East of Persia by Patriarch Timothy I in the eighth century, served by bishops and a local dynastic archdeacon.
context_section_description: St. Thomas Christians are a distinct community, both in terms of culture and religion. Though their liturgy and theology remained that of East-Syrian Christians of Persia, their life-style customs and traditions were basically Indian. It is oft-quoted: "Nazranis are Indian in culture, Christian in faith and Syrian in liturgy".
  Jewish influence has been observed in Malabar Nasrani liturgy and traditions. The community maintained some of the original Jewish rituals, such as covering their heads while in worship. Their ritual services were and still are called the Qurbana, which is derived from the Aramaic term Qurbana (ܩܘܪܒܢܐ), meaning "sacrifice". Nasrani Qurbana used to be held in Syriac.
  Saint Thomas Christians typically followed the social customs of their Hindu neighbors, and the vestiges of Hindu symbolism could be seen in their devotional practices. Social sins like Untouchability entered their practices and the Synod of Diamper abolished it. The rituals related to birth, marriage, pregnancy, death etc. were also largely adapted from Hindu religious practices. Now also, tying Thaali, a Hindu symbol of marriage is the most important rite in the Christian marriages too.  In 1519, a Portuguese traveler Duarte Barbosa on his visit to Malabar commented on the practice of Saint Thomas Christian priests using Kudumi similar to that of Hindus, in his manuscript "Book of Duarte Barbosa".
  In the social stratification of medieval Malabar, Saint Thomas Christians succeeded in relating their social status with that of upper-caste Hindus on account of their numerical strength and influence and observance of many Brahmin and upper caste customs. In the 13th and 14th centuries, many Saint Thomas Christians were involved in the pepper trade for the local rulers and many were appointed as port revenue officers. The local rulers rewarded them with grants of land and many other privileges. With growing numerical strength, a large number of Saint Thomas Christians settled in the inland pepper-growing regions. They had the right to recruit and train soldiers and Christian trainers were given with the honorary title "Panikkar" like their Nair counterparts. They were also entitled with the privilege to collect the tax, and the tax-collectors were honored with the title "Tharakan". Like Brahmins they had the right to sit before the Kings and also to ride on horse or elephant, like the royals. They were protectors of seventeen underprivileged castes and communities and hence they were called Lords of Seventeen Castes. They did not allow the lower-castes to join their community for fear that it could imperil their upper-caste status. But this regal period ended when the community fell under the power of the Rajas of Cochin and Travancore. They owned a large number of Kalaripayattu training centers and the Rajas of Travancore and Cochin, including the renowned Marthanda Varma, recruited trained Christian warriors to defend their kingdom. The upper-caste Hindus and Saint Thomas Christians took part in one another's festival celebrations and in some places in Kerala, the Hindu Temples and Saint Thomas Christian Churches were built on adjoining sites by the Hindu Kings. Until the 19th century, Saint Thomas Christians had the right of access to Hindu temples and some leading Saint Thomas Christians held the status of sponsors at Hindu shrines and temple festivals.  But in the 19th century, Saint Thomas Christian integration with the Hindu caste system was disrupted: their clean-caste status was questioned in some localities and they were denied access to many Hindu temples. They tried to retaliate by denouncing Hindu festivals as heathen idolatry. Clashes between upper-caste Hindus and Saint Thomas Christians occurred from the late 1880s, especially when festivals coincided. Internecine violence among various Saint Thomas Christian denominations aggravated their problems.
caption: St. Thomas Christians, as depicted by the Portuguese in the 16th century Códice Casanatense
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