Mamangam 

Mamangam was a celebration conducted once in twelve years to decide the King of Kerala. 
It was Maha Makha Angam, which later came to be known Mamangam.  History says
that Mamangam was celebrated on the sandy banks of Nila. The Thaliyadiris, the early
rulers of Kerala and thePerumakkars had conducted this celebration.  It is also believed
that Mamangam was the positioning of Perumakkars who were brought from foreign
countries for a period of twelve years.  All these were as commanded by Lord Parasurama. 
The famous among the Mamangam is the one that was celebrated at Thirunavaya (in
Malappuram District) in the banks of banks of Bharathapuzha.  Among this,
the Mamangam conducted by Valluvakkonathiri from 825 AD onwards and the one
celebrated by Kozhikode Zamorin from the end of 13th century assumed great
importance. Valluvakkonathiri got this right from Bhaskara Ravi Varma, the last among the
Perumakkal. Zamorin of Kozhikode killed Valluvakkonathiri by the end of 13th century and
usurped the right of conducting Mamangam.  The last Mamangam was celebrated in 1743. 
Some are of the opinion that it was in 1753 and other say that it was in 1755. However, it is
quite clear that the Mamangam came to an end with the conquest of Kozhikode by Hyder Ali
in 1776.

Mamangam celebrations start from Pooyam asterism day of the month of Makaram and last

for 30 days. The celebrations of the first 12 dayswere most significant.

Scholars differ on the origin of Mamangam celebration.  They are summarised

below Mahamela was conducted once in 12 years on the banks where the rivers meet. One
of them was celebrated at Thirunavaya based on its turn.  It was on the Mahamakath day of
the month of 
Magham.
It is believed that once in 12 years when Karkkidaka Vyazham comes in the month
of Kumbha, the river Ganges flow down through Thirunavaya.  Then using the holy water of
Ganges, ‘Abhishekam’ was done to Keraladesham.  This function was known as Mamangam.

According to Moses, the Jew historian, it is the foundation festival of the Ashoka Pillar
installed in BC 360 at Kodungallur.

According to Barbosa, a foreign traveler, the reign of Keralaraja (Kerala Emperor) was for
12 years.  After the tenure, they would call the public meeting and commit suicide in front
of them and this function is called Mamangam.

The birthday festival of Sree Budha was later converted as Mamangam.

One is at a loss to decide which is the correct version on Mamangam.  Whatever be the
opinions, it is sure and certain that this was a festival conducted to decide and preserve the
supremacy of Kerala Emperor.  It was a political festival of ancient Kerala celebrated with all
it goodness and fame.

Marumakkathayam (Matrililineal System)

The Marumakkathaayam is the matrilineal system of inheritance The social set up of Nairs is

matrilineal or ‘marumakkathayam’ system that is different from the rest of Kerala. It is
exceptional in the sense that it was one of the few traditional systems that gave women
liberty, and right to property. Under this system, women enjoyed respect, prestige and
power. Though the inheritance and descent through female line was in force in some parts
of India, it was the Nairs of Kerala who maintained the system in its letter and spirit.In
the Marumakkathyam system, the family lived together in a tharavadu, which comprised of
a mother, her brothers and younger sisters, and her children. The oldest brother was known
as theKaranavar and was the head of the household and he managed the family estate.
Lineage was traced through the mother, and the children "belonged" to the mother's family.
All family property was jointly owned. In the event of a partition, the shares of the children
were clubbed with that of the mother.

Some historians believe that the Marumakkathaayam system started after the Chera-Chola

wars during the second Chera Empire, as Nairs lost most of their men during the war. The
popularity of ‘Sambandha’ marriage paved the way for matrilineal inheritance system.  This
system became popular among the Nairs and Kshathriyas first.  In
the Sambandha marriage, the sons of a family used to reside in the mothers family.  At the
same time the husband’s sister and her sons used to reside within the family.  The sons
could not reach in time to perform funeral rites of the father as they are living far away. 
Then the nephew performs the funeral rites.  It was an old custom that the right of property
shall go to those who perform the funeral rites.  When nephew performs the funeral rites,
he became the owner of the land held by his uncle.  Slowly the sons were expelled from the
funeral rites as well as from the right over the property.

The excessive influence of Karanavan’s wife in family affairs very often resulted in family
feuds.  The youngsters of the family disliked the dominance of the Karanavans.  This has
resulted in the disruption of family relations.  Progressive minded among them criticized this
dominance.  The Travancore Nair Act of 1912 came into existence as a result of this feud. 
The joint family system was reshaped and the right of ownership on family property was
restored to all through the law.  Half of the property of father will go to his children and half
to his nephews, according to this law. By the Second Nair Act of 1925 the right of the latter
on his uncles property was completely withdrawn.  The Kochi Nair Regulation of 1921 laid
down conditions for sharing of properties and exercised control over the powers of
the Karanavar.  The duty of protecting wife and children in the nair family became the
responsibility of the male member.  Though the Kochi Nair Act of 1938 the matrilineal
system of inheritance was withdrawn completely.  The Malabar Marriage Act of 189 and the
Madras Marumakkathaya Act of 1933 brought changes in the joint family system of Malabar
also.  By 1967 the joint family system began to disappear from Kerala.  The Kerala Joint
Family System (Prohibition Act) of 1975 was passed by the Kerala Legislature Assembly,
which ultimately put an end to the system.

In Marumakkathayam system the females and children were safe and secure.  The
protection and independence enjoyed by the nair women in the matrilineal joint family
system was lacking in other systems.  She was able to live a happy and settled life after
marriage without changing her residence to husband’s home and facing difficulties there. 
The future of her children was safe in the hands of the Karanavar.  Divorce or widowhood
was not a burden to her.  She had the full right to abandon a husband whom she disliked.

Sri. Krishna Chaithanya observes, “Anthropologists, especially foreigners, still keep a lost
memory of the matrilineal inheritance system of Kerala.  Though it was a basic economic
system of the past, the Nair community still believe that they have some responsibility and
should do justice to the children of their sisters as like their own children.” 

Meenapooram

The Vasanthotsava (festival of flowers) of the ladies of North Kerala is known

as Meenapooram.  It has a resemblance with the Thiruvathira of South Kerala.  Both are
ladies’ festivals.  It is related to the story of Kamadeva and performed for the prosperity
and progress of husbands.  Pooramwas celebrated for nine days
from Karthika to Pooram asterismday in the month of Meenom (March-April)

Moodappaseva

Moodappaseva is an offering in Madhur Siddhi Vinayaka Temple of Kasargode.  The chief

deity of the temple is Lord Siva. Lord Ganapathy is positioned outside the shrine in the
northeast direction.  The offering is made to Lord Ganapathy.  The idol of Ganapathy will be
covered with sugarcanes.  After that Appams (sweet rice cakes) will be placed inside the
circle up to the neck of idol. Later, the Appams will be distributed to the devotees.  This is
known as Moodappaseva, which is performed to fulfill the desired goals.

Mothiram Maral (ring exchange)

The practice of exchanging the finger rings by the

bridegroom and bride at the time of marriage. 
Sometimes, this is done before marriage also.

Muttarukkal

Muttarukkal is a famous offering in Kadampuzha Bhagavathy Temple in Malappuram

District.  A priest will break a coconut in the stone placed in the inner shrine with prayers.
The objective of the offering is to get protection from the enemies.