Here I should mention a few words about what was happening in Malabar, which though connected to Travancore by the coastline, was an entirely different area. The Malabar language was quite different from what was spoken in Travancore and more or less incomprehensible to the Travancoreans. Malabar was a remote district of Madras Presidency. The area was quite filled with thick forests,. The labourer class among the topmost lower caste, the Thiyyas, was subordinated by the local hierarchy to the coconut plucking class. Even though they also had the same social restrictions on dressing standards, there was no statutory rule to enforce such dressing standards. For it was direct English rule.

The blessing of good quality English education came to Tellicherry. It gave the lower caste Thiyyas of Tellicherry a never before in the history of the peninsula opportunity to come out of their suppressed levels.

Mention may be made of one Choorayi Karanan, from the Tellicherry Thiyyas who became the Deputy Collector of Malabar in an age when even the Nairs had the slight issue of being Sudra limiting them from being the Dewan. This much was the change the English rulers had ushered into the peninsula where social hierarchy had remained solid over the centuries by the power of the hierarchical feudal vernaculars.

Yet, this much also must be mentioned. When this Kanaran got an officer post, his seniors were reluctant to give him a chair to sit down and work from a table. He was made to sit in a mat and work. Even though this may seem shocking now, the fact is that simply lifting him and pasting him into a higher social position would lift a lot of others connected to him also to higher levels. There were problems in the feudal vernacular codes, of which naturally the Englishmen were not aware of then, and also now. [It would like suddenly posting a Indian constable as an IPS officer. All his constable friends would still be addressing him as Nee, and referring to him as Avan. This is a very contagious communication, in which all other IPS officers who moved with this new IPS man would also get similarly affected, sooner or later]

The next issue of displacing Englishmen from senior posts and posting natives from the peninsula had another problem. When this Kanaran was made to sit on the floor, the English District Collector Henry Coonoly came and had him given a proper seat. However if another Thiyya man were to approach this Kanaran in his official position, Kanaran would be aware of the issues of the local vernacular codes and wouldn’t allow the other man to budge from his subordinate position. So, in the ultimate count, placing natives into positions occupied by native English speakers were not good for the majority populations. This much I speak from personal experiences with dealing with the Indian bureaucracy, when the approach was done without any powerful routing.

So the Nairs cannot bear to be identified with their proper ancestors.

Now let us look at the Kerala Christians. There are so many books of concurrent times, including the Native Life in Travancore by The Rev. SAMUEL MATEER, F.L.S. of the London Missionary Society, other than this book, which mentions the fact that majority of the modern Christians are converts from lower castes including Paraya Pulaya, the other slave castes and from Ezhavas. Where is the mention of all this currently appearing? In Wikipedia there is a person who seems to be handling the whitewashing of these kinds of information. He is of the opinion that Thurston is ‘not an academic’ but only an administrator. Only books written by academics can be accepted!

These types of blunders are now in charge of Indian Wikipedia Pages.

There is something else to be mentioned about the Christians. The Christian settler population being the converts from the lower castes, and hence good in physical exertions, displayed their innate capacity, when they invaded the forest areas of Malabar in the wake of the end of the British rule in Malabar. They literally converted thick forests into plantations, by just depending on their physical energies and the common leadership given by the evangelists among them.

What about the Ezhavas? Their leaders’ actual grievance should be that the Thiyyas of Malabar did not face much official suppression during the British period of rule. This grievance converted into another kind of nonsensical inferiority complex that needed the grasping of some straw. Their leadership took up a stance that the Thiyyas are actually Ezhavas. This created a feeling of repulsion in the Thiyyas. However, Wikipedia, the current day reference book has been held to ransom by the same person mentioned above. Ezhavas are generally mentioned as coming from Ceylon [Sri Lanka]. So what is their connection to the Vedic antiquity?

Now, what about the Thiyyas? They actually do have two different groups. The North Malabar and the South Malabar. Customs and looks used to be slightly different. They, especially the North Malabar Thiyyas, have their desperation to be different from the others in India. Somehow, a DNA identification with the people from Kazakhstan has been found out. That means a neat disconnection to the so-called Vedic people! Beyond that the Muthappan Vellattam and Thiruvappana, which are more or less similar to Shamanism are not there anywhere else in Kerala, other than in North Malabar. It might be interesting to see if a similar ritualistic worship of god is there in the areas north-west to India and Pakistan. For, it is a known thing that gods similar to the Vedic gods had been worshiped in these areas. If British-India had extended to those areas, then they would also have claimed direct links to Vedic Culture. In fact, if Sri Lanka, down south, had been inside British-India, it would also have claimed direct cultural links and and claims to Vedic culture.

Among the Muslims also there are issues connected to the links to their ancestors.

What about the lower most castes who are now categorised as the Scheduled Tribes and Scheduled Castes? They are mentioned as belonging to some inferior DNA. Is it the truth? Well, the fact is that almost all individuals in current day India would have bloodlines that route through the Scheduled Castes and Tribes also. Then why do the lower castes look inferior? Well, the question is, do they really look inferior? The Kerala Christians, many of whom are converts from these castes, do not have any looks of inferiority in them. Even the settler populations in Malabar look superior when they are rich.

The wider dimension of this answer is that persons who are kept on the lower positions of the feudal indicant word codes can have some inferior codes in them. Either mental or physical or even both. However, it is not basically connected to DNA or caste. If they learn pristine English (not Indian-English) and live in a pristine English social ambience, they will also look fabulous.

There is another thing to be mentioned with regard to the Scheduled Castes. There was a funny idea of improving them. First one ‘leader’ came up with an idea that calling them Harijans would improve them. It was a method that had never dawned in the minds of the English rulers. Their idea of improving a person was to teach him English. Now, the more funny part is that if a Scheduled Caste man is called by his Caste name, or his caste name is alluded to, it is a great crime. In short, they also cannot bear to be connected to their hereditary links.

If this much repulsion is there among the Indians themselves to each other, then how can one find fault with others in other nations, if they exhibit what has been defined as ‘racist repulsion’?

Speaking about repulsion for human being encoded in feudal languages, there is a story in the history part of this book mentioning a strange incident of a Koravan becoming the king of the kingdom. What happened to his dynasty is quite an interesting story.