CONCLUSION

KNANAYA CATHOLIC COMMUNITY

CONCLUSION

CONCLUSION

This universe is a majestic garden of God who had put everything in its order. After his marvelous creation, he uttered, “What I have created is beautiful.” Let’s move to a garden. Suppose if that garden is designed with only one type of flowers, it will not attract us. Again if that garden consists of various types of flowers, planted here and there without any particular order or design, it also will not impress us. But if that garden is created of different types of plants and flowers arranged in a particular design, it would surely make a deep impression in our hearts. This world is such a garden, well arranged by God, consisting of different types of men, animals, birds, plants and minerals. All these add beauty to the nature. Men speak different languages, wear different dresses, belong to various faiths, nations, races, ethnic groups, etc.

Why does the church stand against Cloning? It is because of the fact that the cloning will produce many identical creatures which will create many moral problems in the future. We do not find two identical things in the world. If everyone is alike, it will be a machine type life and will create boredom in man. All these diversities are not a curse to the world, but in fact, a boom if it is used properly.

The Hegelian idea of unity in diversity is accepted by almost all. It means unity of hearts and not unanimity of all creatures. This is the policy followed by the Catholic Church in the case of rites and also by the Indian state, being a nation of diverse cultures and traditions.

Knanaya Ethnic Community preserving its peculiar history, customs, traditions, etc., actually adds beauty to the nature, to the nation, and to the Church as an integral part of them.

We cannot speak of the present because at the moment we start speaking of it, it passes away. Hence we can speak only of the past and the future. Future is not yet come and hence the reliability of the future has to be suspected and hence we cannot speak of it. Actually it is about the past that we could have said anything with certainty. But such a hope also is in vain.

Two persons’ comment of the same event in the past differs from one another. That means there is no conclusion or unanimity in history. Each one tries to interpret and re-interpret history for one’s own sake. This is evident both in the secular history and in the Church history.

The first chapter of the study is an attempt to bring forth the historical fact and interpretations connected with the Knanaya Community. The Knanites have their own interpretation of their history, mostly handed down by oral tradition. Certain historical records also assert such a tradition. But all these traditions are not without refutations and hence it is very difficult to arrive at a conclusion. In a sentence we have to say that there are no conclusive evidences to reach at a conclusion. This does not mean that we have no evidences at all, or the evidences are not self explanatory. What it means is that with the existing records we can arrive only at certain hypothesis and not to any conclusions regarding the history of the Knanites before the arrival of the Portuguese.

There are mainly two traditions about the origin of the St. Thomas Christians, though not contradictory. While the first one puts the origin of St. Thomas Christians on the Apostolate of St. Thomas, the latter, tradition holds the view that a particular group among the St. Thomas Christians are the descendants of the group of immigrants under Knai Thomman. The main source of both these hypothesis is tradition. According to N.K. Jose, “St Thomas the apostolate is more reliable because it has got 0% of written records and 101% of tradition as its source where as the Knai Thomman has got may 0% of written records and 100% of tradition. This is because Knai Thomman has no place in the St. Thomas tradition, but St. Thomas apostolate is an essential part of the Knai Thomman tradition.” (Jose, 1987, 4; Fuller, 1998, 195).Though this is a humorous statement there is some sense in it. In the case of St. Thomas, the historians need not prove whether St. Thomas existed, or the time of his existence or the reason of his coming. From the New Testament it is almost certain that there existed a person called Thomas who was an Apostle of Jesus and hence should have lived in the first century itself and should have come to preach the Gospel. The historians have to prove only whether he come to India or not and that whether be preached and established a church here.

The case of Knai Thomma is different. First of all we have to identity that such a man existed. Then we have to prove the time of his existence, his arrival to Malabar, the reason of his arrival, and the facts related to his arrival. We have got only tradition as the source to prove all these. Even if the tradition is very strong it has to be supported by some other sources. The only primary source which we could have brought is the so-called Knai Thomman Copper plates which have been lost.

From all these facts we may conclude that the existence of the Knanaya community prior to the 16th century lacks conclusive evidences. However from the writings of the Europeans, we are quiet sure of the pre-existence of this community prior to the 16th century. The existence of the two communities having the same culture and customs, who were divided into two, due to the Coonan cross tragedy is an added proof for this. Hence no one can deny the historical identity of the Knanaya community at least from the 16th century.

The world is entering a new phase of ecological restoration. People are crying for the preservation of Eco-system. The existence of human as well as non-human forms in all its diversity is asserted by the ecological movements. The famous ecologist Arne Naess says, “If we wish to preserve nature, then it is necessary to preserve the diversity of life forms (including human cultures)” (Fox, 1990, 100). Today’s world cries not for uniformity of cultures but for cultural pluralism. Cultural pluralism denotes “the acceptance of group diversity or the preservation of ethnic differential ties with in a larger society? (Magill (ed.), 1995, 468).

Uniformity of all is a Utopian idea because each man is different from each other. The history of the U.S.S.R teaches us this lesson. With the iron will and gun power they could hold thirteen ethnically different states into one, but the socialist idea of equality has faded away and the state itself has withered away, but not in the manner of Marxian prophecy. The ethnic clashes of different nations were the reasons of the fall of the U.S.S.R.

The second chapter of the Study was a socio-cultural enquiry in to the community. The first part describes the life style of the people, which is almost equal to the other people of the land such as language, place of settlement, food habits, etc. However, they differ in their mode of dressing, religious beliefs etc. The second part of the chapter was an enquiry in to the cultural aspects of the community. They have got various customs, mainly associated with their marriage. They symbolize their unity, joyous nature, recognition for all sections of the society and above all their sense of identity. All these customs are highly rich in symbolic values. And hence they should be preserved at any cost and it is a great treasure to be studied by sociologists.

Often we speak of enculturation, Indianization, etc. But Knanites are a people who have practiced it in their lives without boasting over it. The adaptation and acceptance to the circumstances is a nature of them. They were Jews; they kept the Jewish practices. [A study on the similarities between Knanites and Cochin Jews is done by Prof. P.M. Jussay. It is remarkable that many of the Knanaya customs have similarity with their customs. Certain songs are the same barring some slight differences (Jussay, 1986, 1-8)]. They became Christians; they retained the Christian faith and showed respect to its dogmas and the legitimate superiors (Kunnacherry, Aug 1999, 3). They come to India and they were Indianized. They adopted the language, the dress, the food habits, their customs and manners. Among these practices the most important idea that they accepted was that of peaceful co-existence. India is famous for the principle of peaceful co-existence. She welcomed all cultures and foreigners and preserved them without showing any hostility towards them. The Knanites too were impressed by the Indians practice of co-existence. The warm welcome that they got from Cheraman Perumal and the natives realty touched their hearts and hence they put it in practice in their own lives. No one has complained that Knanites have destroyed any temples or mosques (Cherukara, 1999, 10). They did not convert people forcefully, which they thought was against the rich culture of India and against the spirit of the Gospels which was handed down to them by their fathers in faith.

An important aspect of peaceful co-existence is opting the golden mean as prescribed by Buddha. In every critical issue they took the middle way and not went to the extremes. When there was a crisis in 1653, the community allowed its members to opt any faith. Even in the liturgical issue of the Syro-Malabar Rite the Knanites holds the middle path.

The Knanaya Malankara community is an example of their power of adaptability. They are Knanites following the Catholic faith but practicing the Anthiochian rite, who were joined in the Kottayam Diocese in 1924 from the Jacobite counterpart. It is a midway between the Catholics and the Jacobites. Thus Knanites are Indianized and Christianized Jewish people.

They accepted all the cultures and did not argue that their culture is superior and it alone should exist. The Knanites are known for their hospitality (Kunnacherry, Aug 1999, 3). Together with the power of adaptability, they had the practice of sharing. They shared among themselves, to the other Christians and to all other people. They have shared their faith, their liturgy and everything. The only thing that they did not share was their identity as a separate community. But this preservation of identity is not against modernization.

The third part of the second chapter is an attempt to categorize the community in the sociosphere. Many accuse it as a caste, a race, etc. But our analysis of it on the basis of its socio-historical origin has proved that it is not a caste or race. Of course, we find certain elements of caste and race in it. But they are not so conclusive to categorize it in those strata.

Even if it was a caste, today in this modern world, it has no meaning and value. There is no division of labor based on caste which means one can enter in to any job he likes and hence forth determine his own destiny.

Finally we come to the conclusion that the community belongs to the category of ethnic community which has the important characteristics of hereditary membership, a sense of we feeling and people hood and a high sense of unity. This is the identity of the Knanaya community which has to be preserved in order that the community has to preserve, where by the cultural diversity of the world is to be preserved. A particular aspect of the community is its spirit of unity. I have not treated it at length here, because, it itself can become a subject matter of a book. In a nutshell, if the community is something that all depends on the unity of its members.

The last chapter is a discussion on the relation between Knanaya Community and Knanaya Catholic Community. Knanaya Community is a wider term consisting of all Knanites, if they follow the customs and traditions of the community. Were as the Knanaya Catholic Community is the body of those members of the Knanaya community who are also members of the Catholic Church. Knanaya Community is wide in the sense that it must include the Knanaya Jacobites, and Knanaya non-believers.

The Knanaya Community is a sociological entity and the other a religious entity. All members of the Knanaya Community are not members of the Knanaya Catholic Community where as all the members of the Knanaya Catholic Community are members of the Community. It seems that many are much anxious of the future of the Community. Some say the Community has no relevance in this modern world where the idea of global village prevails and no one will follow it and hence it is better to disperse it as soon as possible. Is there anyone sure of the being alive the next day? Does anyone commit suicide saying that he is not sure of his existence the next day? The community is sure to exist as long as two persons born of the Knanaya parents exist, because one person along can not form a community. At least two persons should be there to form a community.

If the members of the community want to preserve the community, let them preserve it, and if they do not, why should others judge them? The history also tells us that the community will continue. When the Knanites got a diocese in 1911, the total number of the Knanaya Catholics were less than 20,000. Many commented that the community will not last long and also the diocese. But the total number of the members of the diocese is risen to 1.3 lakhs that means six and a half times growth. These 1.3 lakhs derive their origin from a small number of 400.

Many are anxious of the practice of endogamy also. They criticize that if people engage in endogamy, it will affect their intellectual capacity. But history has disproved it. The wealthiest and highly intelligent people of the world are Jews. Solomon, who is supposed to have the wisdom of all countries, was a Jew. It is in the Jewish community that Jesus Christ was born: surprisingly Karl Marx, his greatest opponent was also born in Jewish community. Psychologist Freud belongs to this group. Highly intellectuals and philosophers like Husserl, Boober, Levinas, Derrida, Jung, Rosenzweig, Edith stein, etc., also are born in this community. If endogamy decreases intellectual capacity how can we explain these facts?

Another argument against endogamy is that apt persons will not be available for marriages, i.e., fewer candidates for marriage. First of all, we have to say that there does not exist an absolute freedom of selection for the marriage. Each selection implies discrimination. Without discriminating or eliminating some thing we cannot arrive at the selection. In the case of the Knanaya Community, the total number of the members come to 2 lakhs.

The sex ratio might be 1:1, i.e., around 1 lakh males and the same females. Out of this one lakh of males leave the 90% as married persons and children below the age of marriage. Still there exists 10% which is around ten thousand. It means one female has got ten thousand males to select. From this it is clear that there is no meaning in complaining that there is no males to select. Of course, all may not be able to find the apt partners from among the community itself according to their abilities and aspirations. The Community understands the feelings of such persons who can not but opt to go out of the Community.

May I conclude this paper presenting the role of the community in the future. One can surely be proud of the past of the community where it had obtained a high status in the society. But there is no meaning in boasting of the past social status today. Each one’s status in the society is created by one alone. One achieves high status in society if one lives to the expectations of the society. Thus we see a shift in the role of community in the modern world. Earlier, it was the community that gave status to the individual. That is, the individuals status was dependent upon to which community (Brahmin, Nair, etc.,) be belongs to. But today it is the individual who gives status and recognition to the community i.e., the community’s acceptance depends upon the individual’s merits and accomplishments.

The role of the community is to provide ample chances for its members to grow. This could be primary and higher educational facilities, carrier guidance, providing job opportunities, coordinating co-operative business enterprises and above all by educating the members to have a well qualified and highly esteemed moral behavior.

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