Endogamy & the Archdiocese of Kottayam: Alex Mapleton

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Sneha Sandesham

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Oct 28, 2013, 1:24:17 PM10/28/13

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Some Commonly Propagated Falsehoods

There are some people within Kerala and many more vocal ones outside who are unkind to the Knanaya tradition of endogamy. Also, it is not a secret that there are many, both laymen and clergy, who are very unfriendly towards the existence of the arch eparchy of Kottayam. These oppositions are becoming more and more conspicuous. During the past few decades, these people have held parades and processions in protest and convened public meetings and seminars to propagate their dissenting views. They have actively recruited speakers and writers to speak and write on their behalf. Besides, for years they have been sending written petitions to various authorities in Rome seeking reversal of the status quo. The much publicized Biju Uthup case in Kerala served to highlight their cause to some extent. Lately, it is learnt that many exogamous Knanites have filed lawsuits in lower courts challenging the legal validity of the Knanaya traditions that govern our aged old and Church approved practices.

Against this backdrop, it behooves every caring Knanite to become knowledgeable about the facts and the framework in which our community and diocese function. Creating a smokescreen or fog of falsehoods and suspicions may lead many uninformed and otherwise innocent people into believing that Knanites are ‘unchristian’ in both our attitude and actions. Let facts speak for themselves. Be well informed so we can explain our stand when need arises. Hence this article.

1. Expulsion of exogamous Knanites from parishes/diocese and denial of sacraments/ spiritual needs

This is totally untrue; not even a single such case exists. What usually happens is this: Any Knanite who decides to marry from outside applies for permission to leave the diocese (PLEK) because a non-knanite cannot be included as a parishioner. (Our diocese was erected exclusively for Southists per the papal bull.) Anybody and everybody are welcome in all our parishes to meet individual spiritual needs.

2. Non-inclusion of an exogamous Knanite and his/her spouse in Kottayam is against Christian doctrines/biblical teachings.

Membership is what cannot be granted. Spiritual needs are taken care of whenever requested. Canonically it is legal to have parishes based on rite, language, nationality, or some other basis. (Knanites are of Iraqi-Judeo Christian descent.) It is also exempt from the territorial rule, that is, geographical boundaries. In 1990, Pope John Paul II promulgated a special Code of Canon to safeguard and promote the unique or specific features of the Eastern heritage. This is a safeguard Kottayam must make use of as much as any other diocese. Apostolic tradition shows that there were Jewish Christians, Gentile Christians, etc. Everyone that embraced Jesus’ good news did become Jewish Christians. Jewish Catholics in Israel now has their own diocese.

3. Is endogamy against any law or a violation of human rights?

Endogamy is a matter of personal choice made freely and willingly. Any obstruction is a violation of the US Constitution. The practice of endogamy is a 16 plus century old tradition. A tradition with at least 30 years of continuous practice enjoys the force of law. Setting up qualifications for membership in a club, community, etc. is a common practice. Being born of both Knanaya parents is the ‘raison d’etre’ [mainspring] and consecutive principle for membership in the Knanaya community. Also, the characterization that observance of endogamy amounts to promoting Manu’s Code on the caste system is incorrect.

4. Purity of Blood

No credible or well-informed Knanite will ever make such a claim. Many non-knanites having experienced the warmth, hospitality, love and generosity displayed by Knanites have on many instances, attributed that as the reason for our previously mentioned bits of behavior.

Also no one has ever advanced “preserving the purity of blood” as justification for the practice of endogamy.

5. ‘Knai Thommen’ just a trader?

A very poor description of a man with a myriad of talents. Yes, by profession/ business Knai Thommen was a trader who did that between the East and the Middle East before he undertook the leadership for the 400 strong missionary group. Unlike the army that accompanied the European traders from Portugal, France, and England to India, his group did comprise of a bishop and some clergy. What he was doing was obliging the request of his bishop in Uraha (Edessa). Once settled in Kerala, he did more for his people, other Christians, and some patriotic acts for the emperor.

6. Knanites and Missionary Work

In terms of evangelical work, Knanaya people have always been in the forefront both outside Kerala and abroad. Today, missionary work is not necessarily conversion to Christianity; it is conversion of the mind based on the ‘Good News’ Jesus gave us.

We now have three bishops serving outside of Kerala. There are 172 diocesan priests and 352 missionary priests as per 2008 statistics.

A Truth Never Fully Revealed

Each and every Knanite, male or female, who chose a spouse outside our community, did so very willingly and deliberately after seeking permission in writing, to leave our fold. In general, the factors that favored that choice may be emotional (love) and/or economic (acquiring increased assets, opportunity to go abroad—USA, UK, etc.) Not a single one did so because he/she strongly believed that endogamy as practiced is ‘unchristian’ and wanted to lodge his/her protest vehemently. Paradoxically, however, they are eager to enjoy the best of both the worlds—emotional/material gains from marriage and Knanaya membership. This will very easily explain the reason for all this commotion.

Let me make an appeal for understanding. Even before Kottayam diocese was erected, Southists have enjoyed parishes set aside specifically for them with priests from their own community. Therefore, the resistance posed by Southists against inclusion of exogamous Knanites and their families in Kottayam, thereby violating the original Papal fram work for their diocese, is legitimate and therefore calls for tolerance on the part of others.