Western Education and Kuriakose Elias Chavara Model Education in Kerala

The rulers in Kerala were convinced of the need for education. The western missionaries made good use of the favourable situation and established schools. The pioneers in the education field included London Missionary Society (LMS) who were active in South Travancore, Church Mission Society (CMS)  based in Central Travancore and Basel German Evangelical Mission in Malabar. But it required a humble school which Kuriakose Elias Chavara established in Mannanam to be a game changer in the Kerala scenario.

London Missionary Society (LMS)

The London Missionary Society’s main centre was in South Travancore. Rev. Mead who was part of LMS was a pioneer in female education. He spent more than half a century in educational work in South Travancore.

Church Mission Society (CMS)

The focal point of the activities of the Church Mission Society was in Kottayam. In 1821 a grammar school was started at Kottayam. The wives of Church missionaries played an important role in initiating female education. The Christian missionaries also started schools in Mattancheri and Thrissur. In 1818 Rev. J. Dawson opened an English School at Mattancheri and in 1837 Mr. Brandenburg started an English School at Thrissur.

Basel German Evangelical Mission

The main Centers of Basel Evangelical missions were Calicut and Tellicherry. In 1848 a Primary School was established at Kallayi which later became Malabar Christian College. The Brennan College of present had a humble beginning in 1856 as an  English school at Tellicherry.

Swati Tirunal and English Education

Swati Tirunal was born on 16th April 1813 as the Son of Rajarajavarma Valiya Koil Tamburan and Gouri Lakshmi Bai. He was genius with proficiency in eighteen languages. Being aware of the importance of English education, he opened an English school at Trivandrum in 1834.

The Advantage of  English Education 

The Kings and family members were interested in English. It was a royal language. As the British were ruling it created opportunities for employment and gave privilege and respect to the society.  But the slaves had a different story to tell.

Education of the Slaves

The low caste people lived in a pathetic situation in the eighteenth century. They were uneducated and were treated like animals. Education was a privilege and exclusive right of higher caste people.

In 1850 Anglican Bishop T. G. Rogant visited Thiruvathamkur and was disheartened at the sight of the wretched situation in which the low caste people were in. With the firm conviction that all are equal in front of God, he established educational institutions for them. 

Even though the Government of Kochi and Thiruvathamkur appreciated missionaries' education, they later turned against giving education to slaves. The influence of higher caste people is said to be behind such a change in mind.

Chavara Model of Education

In the midst of raging opposition against education of slaves from government and at a time when education for different castes under a roof was impossible, Kuriakose Elias Chavara did the unthinkable at Mannanam. He established an education institution where a Nair teacher taught Sanskrit (considered as the language of gods!) to the children of all the caste who sat in the same class without distinction. It was indeed a revolution, the ripples of which can be felt even now.

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Kerala Society in 18th and 19th Centuries

An understanding of the ground reality of Kerala in 18^th and 19^th centuries is essential to understand the significance of Kuriakose Elias Chavara’s contributions to the Kerala society. The 19^th and 20^th centuries witnessed the emergence of a new social order in Kerala under the impact of the diverse social economic and cultural changes. Even towards the end of the 18^th century the traditional social structure had began to show signs of tottering.  Before we deal with the various stages by which the new social order was ushered in, now we shall briefly review the state of the society in Kerala in the 18^th century and the first half of the 19^th century.

Kerala Society in the 18^th and 19^th centuries

Kerala society was not based on the principles of social freedom and equality. Its chief characteristic was the deep chasm which separated the high castes from the low castes. In spite of the administration of the English East India Company in Malabar, the upper castes like the Brahmins, the Kshatriya and Nairs, continued to enjoy several privileges and immunities.

The law prevailed in the land was not equalitarian. The upper castes enjoyed exemption from the payment of land tax. The Brahmin even enjoyed immunity from death penalty. It was also the privilege of Brahmins Judges to give judgements in all important cases. The penal code was extremely severe as far as the lower castes were concerned. The death penalty was imposed upon low caste even for ordinary offences like theft, killing of cows etc. and  was some laws of our realm were thus set forth

1.      As to how questions regarding the adjustment of legal relations between person, the rights and duties of vendors and purchasers, and disputes concerning lands and tracts settled.

2.      As to how grave crimes such as causing death or hurt, highway robbery and theft, injuries and offences involving loss of caste are dealt with.

3.       As regard the question of how the laws specified above are ascertained.

Early administrative and social changes

The British and the Indian administrators introduced a series of administrative and social reforms with the view to modernising administration and the society in Kerala. The important one was the abolition of slavery in Malabar, then establishment of new society, concept of Government, etc. 

Shanar Agitation

Special mention may be made, in this connection, of the struggle of the Shanars of South Travancore to secure for their womenfolk the same rights in regard to dress as were enjoyed by the upper sections of the Hindus. There were so many problems in connection with this issue and they were helped by the Christian Missionaries. Later the British Government changed this law and they were given permission to put on the upper cloth.

Western Education and the work of the Christian Missionaries.

The different communities of the land, particularly the Nairs and the Christian, soon took to western education in order to become eligible for recruitment to Government service. The role of the Christian missionaries in the spread of western education and liberal ideas deserves special mention in this context.

Religious and Social Reform Movement.

The early decades of the 20^th century witnessed the beginning of powerful social reform movement in Kerala, the impact of which was felt by the members of the upper castes too. Even Brahmins, kshatriyas and other upper castes came within the fold of these movements an advocated radical social reform. The prominent persons are:
Chattampi Swamikal
Kuriakose Elias Chavara 

 Sri Narayana Guru

Brahmanada Sivayogi

Swami Vagbhatananda

Vaikunta Swami

Ayyankali

Vakkam Abdul khadir Maulavi ( Muslims)

Rise of Communal Organisation

The rise of communal organisation dedicated to the case of social reform helped to supplement the activities of these people. The most important of the social reform movement of Kerala was the agitation for removal of untouchability.   

Vaikam Satyagraha

Its aim was to get the approach roads to the Vaikam temple opened for the Avarnas of the Hindu community. One of the highlights of the Satyagraha was the Savarna jatha organised under the leadership of Mannath Padmnabhan.

Guruvayur Satyagraha

It was to get Guruvayur temple opened for all Hindus. Thus though the Guruvayur Satyagraha failed to achieve its immediate objective, it had helped to create a climate in favour of the eradication of untouchability. 

Temple Entry Proclamation

The temple entry Proclamation of the Maharaja Travancore came as a bomb-shell in orthodox Hindu circles, but it gave a massage of hope and good cheer to the down-trodden Harijans and other backward class.   

The last but not the least important factor that has contributed to the elevation of the new society in Kerala in decades is the emergence of the new economic and professional class and the increasingly important part they have come to play in public life. In recent decades, there has been a steady outflow of Keralites to foreign countries particularly to the Gulf area, in search of employment. This has led to the emergence of a neo-rich class which has come to exercise a deep influence on modern Kerala society and economy.  Thus a new and dynamic society is gradually taking the place of the decadent stationary society of the 19^th and early 20^th century.

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