Rituals on the eve of a Syrian Christian wedding.

Many rituals, such as  Mathuram kodukal (giving sweet), Muthukoda, Paalchoru oottu (giving milk rice), Kalyanam  Kulippikkal (ritual bath ) to name some are performed at both the boy’s and  girl’s homes .on the eve of the wedding.

The bride or groom is seated on a small stool covered with a white cloth after Kalyanam  Kulippikkal for performing these rituals.

The eldest sister of bride or groom or the eldest aunt (father’s sister) brings a bowl containing sweet rice cooked in milk or sweetened milk or coconut scrapings mixed with sugar and gives it to the bride or groom, after asking permission of those present These rituals can vary depending on the locality and denomination they belong to.

Usually the parish priest is also present at their respective homes for this occasion to pray and blesses them. In some communities, this is also an occasion for the close relatives to present wedding gifts to the bride or bridegroom. In some communities, there is a custom of displaying the bride’s dress, sarees and ornaments especially to the lady relatives.

It is a tradition among the Syrian Christians for the groom to present a new sari called the mantra kodi to his bride. On the eve of the wedding ceremony, the groom’s sister takes out strands of thread from this sari and twists them into a cord.  This cord is used for tying the taali / minnu, - a small leaf shaped gold pendant with a cross embossed on one side – during wedding ceremony.

Steps leading to a Syrian Christian Wedding

Syrian Christian weddings are traditionally arranged marriages where the elders play an important role. Both families, after asserting the physical, social and economical compatibility with each other decide to take the next step. The formal process starts with  pennukanal  when the prospective bridegroom  and important members of his family visit the girl’s house on a mutually convenient day and time. The girl and boy are given a few minutes to get acquainted with each other on this occasion. If the girl and her family is satisfied with the proposal, they inform the boy’s family about their willingness to the alliance.

The boy’s family, if they are satisfied with all the aspects of the proposal, visits girl’s house along with important members of the family on a mutually or agreed date for vaakkukodukkal, to confirm their acceptance to the proposal and also fix a date for urappikkal the betrothal ceremony. The tentatively date and venue for the wedding is also fixed on this occasion.

The betrothal is conducted at the bride’s place in the presence of the parish priest, elders of both families and other invited guests. The rituals that are connected with betrothal   can vary according to the practice of different Syrian Christian sects. The date and venue of the wedding is confirmed by exchanging letters of confirmation along with the vivaha kuri from the parish priests of their respective churches.(This is a confirmation that they are members of their respective churches) The promise thus given cannot be violated in normal circumstances.

The Syrian Christians follow certain practices with regard to giving dowry. This dowry is considered to be the girl’s share of her family property. While it used to be offered by wrapping currency with white cloth, it has  been replaced by handing over the amount in the form of draft. The term dowry is seldom used nowadays because of the stigma attached to the term and it is not given or discussed openly.

The next step is the vilichuchollu  or the publishing of banns at both the churches. As the marriage ceremony is held at the groom’s parish, a letter to the effect that the banns have been proclaimed and to confirm that there is objection to conduct the marriage.

Present day Syrian Christians outside Kerala

The number of Syrian Christians from Kerala living outside their home state may probably be around 25 percent. They include those settled or working abroad and those employed or settled in various parts of the country. Ooty, Mangalore, Bangalore, Chennai, Pune, Mumbai, Delhi, Coimbatore, Hyderabad and Kolkata are some of the places in India where the presence of Syrian Christians is more visible. A majority of those settled abroad are found in United States of America, Canada, Western Europe, Australia and the Middle East, We can broadly classify the Indian Syrian Christians who live outside Kerala into three types.

First generation of Syrian Christians who migrated out of Kerala:- They are people who were born and brought up in Kerala and migrated outside for business or employment. These people usually manage to locate other Syrian Christians belonging to their own sect at their newly adopted surroundings and continue to follow the same values and traditions in which they had been brought up. They will also try their best to make their children follow their path. When it comes to the question of marriage, they would most certainly marry someone of their own sect from Kerala and later they would also try to locate a suitable Syrian Christian spouse for their children from Kerala.

The generation of Syrian Christians born and brought up outside Kerala:- These people, although they may have imbibed most of the Syrian Christian values and traditions from their parents, they would have been more exposed to the local influence than their parents when it came to language, choice of food etc. They also would not have had much of an opportunity to witness or appreciate the unique rituals and formalities of the Syrian Christians that are connected with a festivals or celebrations in Kerala. When the question of marriage arise, although their parents may like to have a spouse for their son or daughter from Kerala, it is found that these children would prefer to marry someone like them who was also born and brought up outside Kerala.

A majority of the next generations of Syrian Christian may grow up without having much of a desire to follow the old traditions. They may continue to go to church on Sundays but would find it extremely boring and some of them would end up attending church services occasionally or may go to a church where they need not spend much time. It is also seen that there are many who avoid going to church altogether. These people may not be particular about marrying someone from a particular Christian sect. Some would also end up taking a partner from other religions.

How the various sects of Syrian Christians evolved

All Syrian Christians of Kerala trace their origins to St.Thomas,,the Apostle of Jesus Christ who according to tradition converted many in Kerala to the Christian faith during  the 1st century. By the 7th century these Christians  were part of the Church of the East, based in Persia. The entire Syrian Christian community continued to be united until the 17th century.

The Portuguese missionaries in India made deliberate attempts to merge the Syrian Christian community with the Latin Rite of the Catholic Church, and in the year 1665 they succeeded in their attempt through their infamous The Synod of Diamper, held at Udayamperoor - council that formally united the ancient Syrian Christians of, Kerala with the Roman Catholic Church.

The majority of  Syrian Christians  resented these forceful measures and under the leadership  of Arkadyaqon Thomas. The community made an oath known as the Coonan Cross Oath in 1653 never to submit to the Portuguese, This action made the Portuguese to name the Syrian Christians consolidated under the Arkadyaqon as ‘Puthenkootukar’ (new traditionalists) and the Roman Catholic  supporters as ‘Pazhyakootukar’ (old traditionalists) in order to mask the new Latin hierarchy introduced in Malabar, Kerala. The Syro-Malabar Catholic Church was thus formed.

The Knanaya Christians are believed to be decedents of Jewish Christians in Kerala. In the year 345, a merchant by name Thoma from Cana, brought 72 families consisting a group of 400 Syrian Christians from the Patriarch of Antioch, Mor Yusthedius, to the Malabar coast of India. The group included also included priests and deacons. The also had a bishop Mor Joseph of Urfa with them

The Chaldean Syrian Church is the result of a later split within the Syro-Malabar church that later aligned with the Assyrian Church of the East in 1814

The Dutch East India Company defeated Portuguese in their supremacy over spice trade in Malabar in the year 1663. Syrian Christians with the help of Dutch East India Company used this opportunity to escape from Latin persecution. The Dutch brought Bishop Gregorios Abdul Jaleel of Jerusalem of West Syrian Antiochean Church in their trading vessel in  1665. Thomas Arkadyaqon  was consecrated as Mar Thoma I and he established  a relationship with the West Syriac Orthodox Church and slowly adopted West Syrian liturgy and practices. During the course of time, relations soured between the Syriac Orthodox Patriarchs and the local hierarchy, particularly after Patriarch Ignatius Peter III (1872—1894) demanded legal transfer of its properties.

The Malabar Independent Syrian Church (also known as Thozhiyur Sabha) happens to be the first to break away from the Universal Syrian Orthodox Church of Antioch. The independent church was formed as a result of dispute of H.G. Aboon Hasyo Mor Gregorios (a hierarchal representative of the Universal Syriac Orthodox Church of Antioch who visited Kerala in 1772 ) with Mor Dionysius I of Malankara Syriac Orthodox Church. Hasyo Mor gregorios gave ordination to Kattumangattu Kurian ramban as bishop with the title Mor Koorilos Cyril I who became the first bishop of the church. He moved to Thozhiyur near kunnamkulam and established the independent church.

In the year 1912 Patriarch Ignatius Abdul Masih II, was controversially deposed by the Ottoman government and replaced by new Patriarch Ignatius Abded Aloho II. Patriarch Ignatius Abdul Masih II gave ordination to Mar Ivanios as Catholicos of the East, as a successor of the throne of St. Thomas under the name Baselios Paulose I. Those who supported this catholicose came to known as the Malankara Orthodox Syrian Church.Those who opposed thist consecration  and supported the new Patriarch, Ignatius Abded Aloho II, came to be known as the Jacobite Syrian Orthodox Church. Although the two groups had a brief reunion during the period 1958 and 1975, attempts by church leaders and two Supreme Court verdicts, they could not come to a settlement. As a result the two churches now function independently.

The Malankara Mar Thoma Syrian Church, also known as the Mar Thoma Church. The church was the result of a reformation movement, inspired through  their contacts with British Anglican missionaries. A mix of eastern traditions and western reformation begin in 1836 when A Malankara Church clergyman Abraham Malpan initiated changes independently in his parish at Maramon Another group namely the St. Thomas Evangelical Church broke away from the Marthoma Church in the year 1961