A STUDY ON THE ANGLO-INDIANS OF KERALA

WITH SPECIAL REFERENCE TO MATHILAKAM

Dissertation submitted to Christ College (Atonomous),Irinjalauda

In partial fulfillment of the Degree of

MASTER OF ARTS IN HISTORY

By

JESNIYA T A

Register No: CCATMHI012

Under the Supervision of

Ms. LISHA K K

POST GRADUATE AND RESEARCH DEPARTMENT OF

HISTORY

CHRIST COLLEGE (AUTONOMOUS)

IRINJALAKKUDA

2021
 CERTIFICATE
This is to certify that the dissertation “A STUDY ON ANGLO – INDIANS
OF KERALA WITH SPECIAL REFERENCE TO MATHILAKAM,
THRISSUR DISTRICT” is a bona-fide record of study done by JESNIYA T. A
under my supervision in partial fulfillment of the requirements of the degree of
Master of Arts in History and that no part of this dissertation has been
submitted before the award of any Degree or Diploma.

Place: Irinjalakuda Ms. LISHA K. K

Date:12.09.2021.
Supervising Teacher
 DECLARATION
I, JESNIYA T. A hereby by declare that this dissertation “A STUDY ON THE
ANGLO – INDIANS OF KERALA WITH SPECIAL REFERENCE TO
MATHILAKAM, THRISSUR DISTRICT” submitted by me in a partial fulfilment
for the degree of Master of Arts in History is a record of the study done by me during
the year 2019-2021 under the supervision of Dr. LISHA K. K, Department of History,
Christ College (Autonomous), IRINJALAKUDA. This has not been the basis for the
award of any other Degree.

Place: Irinjalakuda JESNIYA T. A

Date:12.09.2021
 ACKNOWLEDGEMENT

I am deeply indebted to Ms. LISHA K. K for her encouragement and inspiring

guidance in carrying out this study.

I extend my sincere thanks to Ms. LISHA K. K Head of the Department of History and
all other teaching staff of department for providing facilities and encouragement to
conduct the study.

I am also grateful to Rev. Fr. JOLLY ANDREWS, Principal, Christ College

(Autonomous) Irinjalakuda for providing necessary facilities for the completion of the
work.

I would like to convey my sincere gratitude to the librarian and staff of Christ College
Irinjalakuda, Valapad Gramapachayath library, for providing necessary facilities.

I also extent my sincere gratitude to the people of Mathilakam Gramapachayath. I

express my gratitude to my friends for their cooperation. No words suffice to thank my
family for the moral support for the completion of the study and I am thankful to the
God almighty also.

Place: Irinjalakuda JESNIYAT.A

Date: 12.09.2021
 CONTENTS

Page

INTRODUCTION 1-3

CHAPTER –
I

ORIGIN OF ANGLO –INDIANS COMMUNITY IN KERALA 4-10

CHAPTER –
II

SOCIO –CULTURAL TRAITS OF ANGLO – INDIANS 11-17

CHAPTER –
III

ANGLO-INDIANS OF MATHILAKAM 18-26

CONCLUSION 27

GLOSSARY 28

APPENDICES 29-32

BIBLIOGRAPHY
33-34
 INTRODUCTION
Anglo - Indian are a minority group in India that can trace their history from the
16th century, when the Europeans came to India and formed relationship with Indian
women, their progeny started the community that is now known as the Anglo-Indians.
The Indian constitution defined an Anglo-Indian in the section 366 of 1935 Government
of India act as,
"A person whose father or any whose other male progenitors in the male line is
or was of European descent but who is domiciled with in the territory of India and is or
was born with in such territory of parents habitually resident there in and not established
there for temporary purposes only"
This study is an enquiry in to the social history of the Anglo-Indians, the
Portuguese descendants of India and Kerala. There were several attempts to study and
analyze the Portuguese activities, especially in the field of religion, trade and commerce
in Kerala. But so far no serious study is available on the origin, growth, culture and
social life of Anglo-Indians in Mathilakam.
Mathilakam is a small village hamlet in Vellangallur Block in Thrissur district
of Kerala. It come under Poomangalam panchayath. It belongs to central Kerala
division. It is located 30KM towards south from district headquarters Thrissur 5 KM
from Vellangallur. Mathilakam was formerly known as Trikana Mathiakam,
Kunavayikottam is a village in Thrissur. In the Sangam period, Trikana Mathiakam was
a famous center of Jain religion and learning. In Mathilakam there was a famous Jain
temple to which a number of other temples were subordinate.
But it later became a Hindu temple. Illangoadikkal, the author of the Tamil epic,
Silappadikaram, was a Jain who lived at Trikana Mathilakam. It is also known as the
Pappinivattam during the Perumal period. In the Dutch and Portuguese records
mentioned about Pappinivattam. After the Chera administration, Mathilakam was ruled
by Naduvazhi. When the Portuguese arrived in Kerala, Cochin was signed a friendly
agreement with them. This provoked Zamorin of Calicut,and in 1503 Zamorin attacked
Kochi. The Zamorin's move was by land and sea route. Zamorin's army moved to Kochi
via Mathilakam. The King of Kochi failed in this battle and the Kodungallur region
came under the Zamorin.
Later the King of Cochin defeated the Zamorin with the help of the Portuguese.
In 1504 Portuguese defeated the Zamorin and destroyed the Kodungallur area. Duarte

1
Barbosa, a Portuguse traveller wrote that Portugues had seized the ships of the Jews
and Muslims and robbed of their homes. He wrote that the Church of Mathilakam was
renovated and built by the Portugues and launched a massive religious persecution
against non Catholics in the region.
In 1600 a war was fought. between Portugues and the Dutch. In 1701 Zamorin
in accordance with the agreement made with the Dutch attacked Cochin after a long
battle, the town of Mathilakam, Kodungallur and Chettuva came under complete
control of Dutch. . In 1717 Dutch attacked Pappinivattam,the temporary head quarters
of Zamourin. The Dutch burnt fire pellets in temporary Headquarters of the Zamourin.
Many people lost their lives in this war. The Dutch burned and collapsed most of the
Catholic Churches. The Mathilakam church was first attacked during the time.

AIMS AND OBJECTIVES

• To understand the origin of Anglo-Indian community in Kerala.

• To analyses the socio-cultural traits of Anglo-Indians.
• To understand the local history of Mathilakam and asses the role of Anglo-
Indians community in the socio, economic and cultural milieu of Mathilakam.
• To comprehend the religious life of Anglo- Indian community.

METHODOLOGY AND SOURCES

The methodology used here is descriptive and analytical. Both primary and secondary
sources have been utilized for this study. The primary source includes telephonic
interview and secondary sources books, internet sources, etc.,

REVIEW OF LITERATURE

The work "Mathilakam Charithravum Samskaravum" Written by O.V SILVERY

mentions about the early history of Mathilakam and also the role of Anglo-Indian
Community in Mathilakam.

2
CHAPTERISATION

The entire study is divided in to three chapters, excluding introduction and

conclusion.The introduction deals with aims and objectives, methodology of the study
literature review and chapterisation.. The first chapter deals with origin of Anglo-Indian
community in Kerala. The second chapter mention about socio-cultural traits of Anglo-
Indians and the third chapter discusses about the socio, economic and cultural
contributions of Anglo-Indians in Mathilakam.

3
 CHAPTER- I

ORIGIN OF ANGLO-INDIAN COMMUNITY

IN KERALA

Every group of people residing to a specific location having common

traits and their peculiar culture leads them to form a community. This community would
be different from the other groups and they had peculiar cultural tradition. However, it
must be noted that every community would have evolved in a particular context by
either separating themselves or creating on their own from the already existing
communities. Definitely, there will be socio-historical context upon which this new
community emerged and establish on their own. The term community refers to a group,
which is distinguished from other people from racial, religious, caste or cultural criteria,
whose members have a common identity and group consciousness that set them apart
from people having different racial, religious or cultural characteristics. It is not a
human settlement such town or city”. Thus, community refers to a specific minority
group. It is precisely on these guidelines it is attempted in this chapter to locate the
context in which the Anglo-Indian as a community emerged and to explore the socio-
historical conditions that they have undergone so fast.1

The term Anglo-Indian is used here precisely to refer to person of mixed

European- Indian ancestry who belongs to a specific "community”. The Portuguese
were the first among European traders to set foot on Indian Soil, When Vasco-da-Gama
landed at Calicut on the Malabar Coast in 1498. The Portuguese activities in India were
unchallenged at this time by any other European power thus enabling them to establish
trading ports along the Western coast. This first expedition reached the town of Calicut
on the Malabar Coast. After this a continuous influence of European merchants to India
started. Anglo- Indians society flies from the blood of the European people 2

One of the most famous Portuguese governors of Portuguese territories in

India was Alfansod 'Albuquerque. His energetic policies and efficient administration
together with his active encouragement of inter marriages between Portuguese soldiers

1
Researcher: Castells, Ivorine, Anglo Indians Study of a Marginal Community in Indian Democracy,
Punjab University, 31-12-18, http://hdl.handle.net/10603/79837.
2
Ibid p.55

4
and native women resulted in a strong consolidation of Portuguese rule in India. The
policy for the colonization of the Portuguese had secular as well as religious support.
Trade was not the only object for which they had come to the East. They were charged
with the missionary zeal to spread the Christian gospel. Monks and Priests also
accompanied them. A native girl had to be baptized before she could be married to a
Portuguese man. More marriages with native girls thus meant a great number of
Christians. Because of this, marriages between Indian and Portuguese were favored and
then led to the formation of a hybrid community in the areas under Portuguese
possession.

Portuguese established trading posts at Cannanore, Calicut, and Cochin. The

Portuguese fort at Cannanore, Calicut, Chaliam, Cranganore, Cochin and Quilon and
the factories established along with them were the first centers where the Luso-Indian
community originated and later when the trade expanded it became a necessity for them
to move to various places. Places of worship and Churches were established in places
wherever they settled. As mentioned earlier, the mixed marriages were promoted by the
Portuguese authorities and the policy of Afonso De Albuquerque, to encourage the
Portuguese men to marry Indian women had already been followed in all the Portuguese
enclaves in India.3

When the Luso-Indian community was centred around the Portuguese trade
centers during the 16th century, the Portuguese Casado trade with the ports in various
other ports in India and the collection and procurement of pepper and other spices
demanded penetration of the Casados to hinterland areas. The Luso-Indians slowly
started spreading around the port towns during the 17th century. The Dutch invasion at
Malabar forced them to flee to interior villages and inaccessible islands in the suburbs
of Cochin, where there were no Dutch influence and established themselves there and
adapted to local conditions. Colonial encouragement, as well as inevitable social and
cultural contacts, soon produced a large number of individuals having a mixed
biological heritage. Within a few decades with the decline of Portuguese rule, the
position of the Luso-Indians rapidly sunk in the social scale and within a period of two
centuries many absorbed the Indian way of life. Nevertheless, pockets of Luso-Indians

3
Ibid, p.56.

5
were often found outside the factories and trading ports where they cultivated liaisons
with the Europeans soldier.

The descendants of the Luso-Indians are known today as Goanese, most of who
live in Goa, Bombay and the West Coast. Their Portuguese surnames- D'Souza, Pinto,
Lobo, Pereira together with some cultural characteristics are the sole reminders to the
Goans of their Portuguese heritage. During the first half of the 19th Century (1800-
1850) when the community felt the need for higher education it made the first serious
attempt to provide for the education of its children. Numerous schools sprang up in
cities such as Calcutta, Bangalore and Madras in this period. The Parental Academic
Institution established in 1823 was the result of the united efforts of the prominent
Anglo-Indian of Bengal. Clearly, the time had come for Anglo-Indians to rally together
and take some course of unified action in order to redress their grievances. Obviously,
there were some Anglo Indians, with initiative influence and private fortunes, who saw
the necessity of fostering a community consciousness and spirit de Corps within the
framework of a social organization. 4

In this period the Anglo-Indians got an object break. Comparatively few Indians
were well acquainted with English at that time and the Anglo-Indians filled most of the
vacancies for better posts, however the condition did not last long. Indians rapidly
picked up and mastered the English language and the monopoly of Anglo-Indian over
appointments in higher services, ceased from this time started a continuous competition
between the Anglo-Indians and Indian tier appointment in different services.

One fact is more, both the Indians and the British despised the Anglo-Indian
Community and this attitude precluded their employment in the judicial and civil
service of the Company and other responsible administrative posts. The question
naturally arises as to why Anglo-Indians appeared to receive preferential treatment in
some services and why they were excluded from others. A Combination of factors was
responsible for the seemingly paradoxical policy of the government. In 1849, the
Anglo-Indian community presented a petition to parliament similar to that of 1830 in

4Roy Dean Wright and Susan W.Wright, The Anglo Indians Community in Contemporary India
.https;//pdfs.semantics ;cholar.org

6
which they presented their grievances, among them being the question of employment
of its members, few of who held positions of importance or responsibility.

The most important part of Anglo-Indian history deals with the struggle for
political and social recognition of the community in pre-independence years. This
history coincides with the history of struggle for independence by the Indian masses.
Post 1947 the mixed fortunes of the mixed races of Anglo Indians when the British
finally packed their bags to leave India for good, her family was also struck with in
security. However, they didn’t leave the country due to a sense of endearment they had
developed with their birth places.

The Constitution of India ,article 366 States: "An Anglo-Indian means a person
whose father or any of whose other male progenitors in the male line is or was of
European decent but who is domicile within the territory of parents habitually residents
therein and not established for temporary purposes only"

The Indian Constitution which came in to effect in 1950, made them perhaps
the only community anywhere in the world defined in a nation constitution. Under the
provision enshrined in the Indian constitution two seats in the Lok Sabha are reserved
for the Anglo Indians. Besides which they were given representation in the Legislative
assemblies of the major states under article 331 and 332.5

In the year 1949, for the first time in the history of the community it was
constitutionally accepted as a distinct minority community in India. Anglo-Indians are
scattered all over India. But they are mainly concentrated in big cities like Bombay,
Calcutta, Madras, Delhi and Bangalore. A fairly large number of them live in cities and
towns which are on the main railway lines and which are railway junction like Agra,
Jhansi, Bilaspur, Secunderabad, Jabalpur and so forth. 6

The recorded history of the Anglo-Indian community gives an impression that

except for a few soldiers, officers, politicians, novelists and educationists; the
community has not produced any outstanding personalities. Unfortunately, since 1950,

5
Ivorine Castellas, Op.Cit.,p65
6
Ivorine Castellas, Op.Cit.,p.56

7
Anglo-Indians have found their employment patterns changing. Famous Anglo-Indians
were reluctant to he called Anglo-Indians and so the community could never get the
credit for producing such persons.

Many men hold jobs in commercial firms, the military, airlines, and
entertainment, while a large numbers are employed in occupations requiring
mechanical skills, such as for automotive firms. Numerous Anglo-Indian women are
employed, especially in nursing, secretarial, and clerical fields. Traditionally Anglo-
Indian women have enjoyed employment in the nursing profession, finding lucrative
jobs in many of the major hospitals of India. Today Anglo-Indian women find
increasing employment opportunities as secretaries in the large commercial and
business firms of India, especially those firms owned and operated by European-based
companies. With increased urbanization it has become somewhat easier for Anglo-
Indian Women than for Men to find lucrative employment. The ramifications of this
situation immense psychologically, socially and culturally for the Community. 7

The Anglo-Indians have rejected most of the ancient cultural and social
heritage of India, accepting instead the traditions of England. Their dress and dietary
patterns are British, their language is English, and their religious and marriage patterns
are European. The Anglo-Indian following western way of life. The Anglo-Indian of
today, as he has always been, is an urban dweller. The British were interned in the urban
areas of India, and owing to the fact that the Anglo-India Community maintained
residence within a close proximity of the British it was natural that an urban pattern
would develop. The jobs secured by Anglo-Indians were usually located in cities, and
the patterns of behavior indicative of the Anglo-Indian way of life could more easily
find acceptance in urban centers. Periodically the Anglo-Indian has attempted to
develop agricultural schemes, but in all cases these attempts have failed. Thus Anglo-
Indians have been destined to reside within the confines of an urban area. Anglo-
Indians rarely speak, in a fluent manner, the indigenous languages of India. Although
they must study Hindi and one other regional or national language in school, they
normally utilize these languages only when social situations make such usage
necessary, i. e., in dealing with domestic help, in the market place, or incasingly in a
place of occupation. This rejection as perhaps would be expected; has been resented by

7Ibid,p56

8
other Indians.The discovery of the sea route to India by that gallant little nation the
Portuguese, led to far-reaching results on Indian life.one Important outcome of the
discovery was the birth of Indo-European races namely Anglo-Indians. The Anglo-
Indians of Kerala are chiefly the ancestral descendants of the Portuguese, who settled
down in the west coast of Malabar in the sixteenth and seventeenth centuries. The
Anglo-Indians of Kerala are chiefly the ancestral descendants of the Portuguese, who
settled down in the west coast of Malabar in the sixteenth and seventeenth centuries.
There is a sprinkling of the Dutch, the French and the English descendants also among
them. But most of them have intermingled by inter-marriages now. Persons of unmixed
European blood also are there. The surnames Almeida, Abrao, Aiweyn, Aruja, Bivera,
Coutinho, Carvalho,Cabral, Coelho, Correya, D'costa, D'Couto, D'Cunha, D'Cruz,
D'Rose, D'Silva, D'Souza, D'Claus, Dias, Durome, Fereira, Faria, Fernandez, Figerado,
Figueres, Furtado, Furtal, Furtas, Gomez, Gonsalvez, Lopez, Luiz, Livero, Mendez,
Nunez, Nevis, Netto, Noronho, Olivero, Paiva, Padua, Pereira, Pinheiro, Pinto,
Prakasia, Rodriguez, Rozario, Rebeiro, Rebello, Saiza, Severenvce, Sequira, Surrao,
and Zimenthy indicate Portuguese origin. Gallyot, Hoogewerf, Hendricks, Jacobs,
Jacques, Lobo, Meyn, Van Ross, Van Reyke and Van Spall are Dutch origin.
Labauchardier and Lafrenais-French origin and Jackson, Mcleod, Price, Platel,
Williams and Lafrenais-French origin and Jackson, Mcleod, Price, Platel, Williams and
Watts are British origin. There are a few offsprings of Germans, Swiss and Italians also
among the Anglo-Indians of Kerala as Guenthers, Schmidts, Guezlers and Highs.
However, it is seen that some of the Portuguese names were adapted by converts to
Christianity in the south during the Portuguese Period8

The Portuguese were in Kerala for a period of 165 years. Vasco Da Gama landed
at Calicut on May 18, 1498, followed by Pedro Alvarez Cabral who came to Cochin on
24th December, 1500. The Portuguese had settlements in Quilon, Kayamkulam,
Poracad, Kochi, Cranganore, Palliport, Kozhicode, Chaliyam and Cannanore. They
also built forts at Kochi, Palliport, Cranganore, Quilon, Calicut and Cannore. With the
surrender of Cochin to the Dutch on January 6, 1963, the Portuguese supremacy in57
Kerala ended. The Protestant Dutch followed a policy of religious persecution 9.

8
Ibid p.57
9
Ibid p.50

9
 Hence most of the mixed races who were Catholics fled from the towns to
interior places where they could follow their religion unmolested. However, in their
own interests, the Dutch revised their policy subsequently and tried to attract back those
who left. The Mestices, as the mixed races were then called allowed to erect a church
at Vypin. The present church of Our Lady of Hope at Vypeen was accordingly built
and the altar and the old screen from the Church of St.Francis at Fort Cochin were
transferred to that Church. When the Dutch surrendered to the British on October 19,
1795, many among the Dutch preferred to remain in Cochin. But they were gradually
reduced to such great distress that the British Government had to settle pensions on
them. The Dutch and their descendants inter married with Portuguese descendants

During the period of the British, some of them married girls of mixed blood
while some others had connections with Thiya women of Malabar. The progenies of
such connections most often followed the life of their mothers and seldom came
forward to claim that they were of mixed race. But in case of solicitous fathers, the
children were sent to Anglo-Indian schools where they were well educated and looked
after. Such progenies thrived in life because of the special treatment they received at
the hands of British Government. Some of the Frenchmen also settled down and
married girls of mixed decent. Thus we find among the Anglo-Indians of Kerala, people
with the blood of European who came chiefly from countries like Portugal, Holland,
France and Great Britain”. 10

10
https://htl.handle.net/10603/12575

10
 CHAPTER II

SOCIO-CULTURAL TRAIRTS OF ANGLO-INDIANS IN

KERALA

Anglo-Indians who lived in Kerala for centuries made lasting contribution to

the culture and tradition of our country. They formed a new ethnicity of their own,
unique in all respects. The women of Kerala who lived with Europeans gradually
adapted to the western culture and the Christian faith; logically their children were as
well brought up with the same culture and faith of their parents.' The Anglo-Indian
community gradually developed a distinctive way of living, projecting a blended
version of both Indian and European influences and had an obvious inclination towards
the latter. Besides British, the Portuguese, the Dutch and the French contributed their
part in determining this hybrid community; however, the impact of the British was more
dominant compared to the others' Anglo-Indians adopted the religion, distinctive
customs, manners, language, diet, clothing, and speech of their European progenitors.

Over the years those Anglo-Indians in Kerala, successfully integrated into the
main stream of Indian society and developed a western style of living, influenced by
Indian culture. The Anglo-Indians were on the margin of two cultures and two races of

11
people. This position held by the Anglo-Indians largely determined their social status
in India. Language was an important factor that kept the Anglo-Indians distinct and
remote from the Indians. 11

Most of them were reluctant to learn local languages and Hindi. So the
Indians regarded the English-speaking Anglo-Indians as foreigners and socially
segregated them. Besides Indian customs, traditions and practices were alien to the
Anglo-Indians and hence they were reluctant to mingle with Indians. At the same time,
the life style and attire of the Anglo-Indian women created a kind of distaste among the
Indians. The absence of a common culture, language, religion and way of life restricted
them from having unified sense of a community as Anglo-Indians and desist from
mingling with outsiders.

The conditions changed with the Indian independence. The post-

independence era tells a different story. Anglo-Indian leaders advised them to be more
faithful and committed to India. Frank Anthony urged them to think themselves as
Indians and called for close interaction with other communities of the main stream. The
introduction of western music and new forms of carnivals enabled better interaction
with the local people as did the familiarity of the Anglo- Indians with the Latin rite,
feasts of saints and other rituals.

Anglo-Indians are people with excellent civic sense and they followed social
etiquettes and manners with great care. Their community had no social taboos and
inhibitions unlike the rigid caste system which prevailed in the Indian society. They
shared water, food and other consumable items with the members of other communities.
They also shared churches and cemeteries with the members of the Roman Catholic
Church. They enthusiastically participated in church ceremonies, rituals and festivals
with others. There was a variety, of recreation and entertainment in their life. Watching
movies, playing music and dancing provided recreation for them. The Anglo-Indians
had a special taste and innate talent for music. Even in an average Anglo-Indian family
one could find a piano. Some of the Anglo - Indians were pop.

The Anglo-Indian community in Kerala developed as a unique group with

distinguishing features derived from the cultural traditions of Europe. Both discarded

11 Thomaskutty, Anglo Indian community in Kerala, University of Kerala, 2013, p51

12
by and rebuffing their Indian heritage, Anglo-Indians followed a way of life similar to
that of the overseas British citizens. The Anglo-Indian customs, their cuisine, attire,
language and ceremonies were different from that of the local community. Though they
embraced the Catholic faith their lifestyle was strikingly different from the Catholic
traditions of the Kerala Church. Ceremonies and festivals were part of Anglo Indian
life. Marriages, baptisms, birthdays, house warming’s, Christmas, New Year's Eve, and
other such occasions were celebrated with great pomp and pleasure. Often the
celebrations were beyond their financial capacity but they kept it up as merry making
and luxurious life were integral to their character. 12

The Anglo-Indians of Kerala, over the years of mixing and mingling have
been assimilated into the main stream of Kerala society. However, they tried to
maint52ain the purity of their unique culture. This ethnic community emerged out of
mixed marriages between European men and Indian women but at present they seldom
promote mixed marriages. People outside the Anglo-Indian community also have some
reservation to marrying from the community. However there are instances of inter
marriages in recent times. Such dilutions have affected the retention of their
exclusiveness13.

The wedding age is comparatively higher among the Anglo Indians of

Kerala. The ring exchange, offering wines to the partner and kissing are the
characteristics of Anglo- Indian weddings. The ring is the only symbol of marriage
(Indian Christians inscribe the initials outside the ring apart from the custom of tying
the thali). Dowry is not in practice. Divorce is not allowed. Widow and widower
remarriages are permitted. The wedding feast is elaborated First-cake and then wine is
served. Non vegetarin food served and men also have drinks. Ballroom dancing will
take place in the evening.

Anglo Indians are very fond of fashion and dressing up. Clothes and adornment
constitute a major portion of their family expenditure. Quite contrary to the interest of
the women of Kerala, Anglo-Indians show very little interest in gold ornaments. They
are more interested in clothes, especially in European style garments. Two-piece
dresses which stretch up to the feet, jackets that extent up to the knee, over coats, pants,

12 Ibid,52
13
Ibid P.53

13
suits, bush-shirts, jerkins and cow-boy jeans are some of their favorite clothing. They
are people with great colour sense and prefer cosy and colourful dresses. For funeral
ceremonies they wear black. The Anglo-Indian women usually wear frocks or blouses
and skirts of different style. Mini-skirts and high heels are common. Dresses made up
of gorgeous materials such as silk, georgette and nylon are trendy with upper class and
middle class women. Some girls also wear slacks, like boys. In dressing, the men use
European outfits. The women first had dresses styled like the Portuguese and later
adopted other European patterns. 14

One specialty of some Luso- Indian women in Kerala was the `Kabaya' (a
Malaysian dress) with checked long cloth from hip and a top without color and with
long sleeves. This dress is still worn by Luso-Indian women in interior parts of Kerala.
This was the dress of the women brought by Alfonso de Albuquerque frohis Malacca
mission, who were wedded to Portuguese soldiers in early 16th century.

But in recent years Anglo Indians follow the dressing patterns of the local
people. On formal occasions they wear shirts, coats with stiff collars, bow-ties and
boots, narrow lapels and boaters. In ordinary life the middle and lower class people are
not very particular about their clothes whereas the upper class are very cautious and
spend a large amount in procuring the latest varieties. Generally, in many families they
use old dresses for making outfits for the children. This is mainly due to economic
reasons. Short hair, miniskirts, facial make up and high heels are some of the identifying
features of Anglo-Indian women. They habitually visit beauty parlors and fashion
centers. Unlike Indian women, they do not use flowers or tilak or other ornaments to
beautify their hair and face. The dress pattern followed by the Anglo Indians and Indian
women has been mutually influenced. 15

The Anglo-Indian influence in the food habits of Kerala is very obvious. The
Anglo-Indians are non-vegetarians. They eat beef, pork and fish. Vegetables and eggs
are also consumed, Fruit consumption is moderate while the consumption of milk and

14 IRosily mendes (68) Choolakadavil, interviewed at her residence on 08-03-2020

15 Kamili pereira (70) Kalavaraparambil, interviewed at his residence on 17-06-2020

14
milk products is high. Staple foods are rice and wheat. Eating with a spoon and a fork
is a typical habit.

The Anglo-Indians are very jubilant in nature. They are free from inhibitions
and taboos attached to social gathering and free mingling. Both men and women freely
mix and mingle with each other which were unfamiliar to the traditional Indian society.
Wine and cake are integral part of their life, indispensable for receiving guests at home.
At every occasion, the Anglo Indians invariable offer wine and cake to every guest
enters their homes. On Christmas time the use of wine increases many fold. The use of
liquor is not strange in their social life. Both men and women take liquor. Women
generally prefer beer and it is a usual thing at the dining table. Men take whisky or
brandy. They love to take a chota peg. The term Chota peg is claimed to be of Anglo-
Indian origin.16

Another exclusive Anglo-Indian custom is manifested in their funeral

ceremony. Death is a solemn occasion. The well-knit relations of the Anglo-Indians are
explicit at the funeral ceremony. The friends and relatives gather in large numbers and
the women invariably wear black clothing based on their relation with the departed.
Tremendous changes took place in the life of the Anglo-Indians and women have
abandoned the habit of mourning in full black_ Moreover, the Anglo Indians have given
up many of the traditional rituals and practices mainly due to heavy expenses 17.

Family relations are very strong among Anglo-Indians. Their life in the railway
colonies and cantonments physically has separated them from the main stream of
society. Their preferential attitude to interact with the Europeans and other Anglo-
Indian groups virtually resulted in the development of socio-economic patterns of their
own. Their employment in the Indian government services such as railways, customs,
post and telegraph and the army necessitated frequent and periodic transfer from one
place to another. This has ultimately disrupted their family life and many struggled hard
to adjust to the changed situations causing their children to be poor performers.

The Anglo-Indians follow the nuclear family system. Extended amine are
seldom found. Interpersonal relationships within the family are very strong and love

16Op,cit.,Rosily mendes (68),Chookakadavil

17
Op.,Cit,Kamili perera(70) Kalavaraparambil

15
and respect links the families together and quarrels are rare among them .There is a
great deal of cooperation on different occasions like birth, and festive occasions like
Christmas and New Year and in times of suffering. Their religion and rituals help them
to keep their solidarity. The Luso- Indians being ardent Catholics, apart from church
services, family prayer is obligatory. After prayers the young members wish the elders
Toanoite ' (good night) and kiss them on their cheeks18.

Large scale migration has affected their kinship relations. Today there are only
a few Anglo-Indian families in various Anglo-Indian settlements in Kerala like Cochin
and Kollam .Most of them have been migrated to different countries. Various
associations of Anglo-Indians play significant role in strengthening their relations. The
All India Anglo-Indian Association working today infuses a new hope to the remaining
Anglo-Indians of Kerala. The Anglo Indian contribution in the field of education is
remarkable .They are people whose mother tongue is English and they follow a western
way of living. The English language is the symbol of their identity. They established
Anglo-Indian schools mainly to foster the English language and their culture.

Therefore, the Anglo-Indian prefer Anglo-Indian schools. A lough Anglo —

Indian school have their reputation and attraction all over the country.The Anglo-Indian
do not benefit much out of it. Very few go for higher education and advanced learning.
Before and during the early days of the post-independent period employment to some
of the subordinate position in the Indian government service were reserved for the
Anglo-Indians. Therefore, they seldom bothered about higher education till the schemes
for "Indianisation"was implemented.

The local parish churches of the Anglo - Indian also exercise some socio-
religious control. Those who commit open sins against the teachings of the Church can
be excommunicated. The church and the community association give rewards to its
members for outstanding achievements or services rendered for the common good. The
Anglo - Indians do not appreciate interference in their personal affairs by the Church or
by their own ethnic organizations. Most of the Anglo -Indians of Kerala are followers
of the Christian religion of the Roman Catholic sect and follow the Latin Christian
mode of worship. They do not have any family, clan, village or regional deities. The

18
Ibid p.54

16
patron saints of the local parishes in which they are members are venerated with special
reverence19.

Economically, the present day Anglo-Indians in Kerala can be divided in to

three sections. The well-to-do section in the community constituting only one percent,
middle class Twenty Nine percent and rest seventy percent belongs to the lower strata
,living a hand-to-mouth existence. Landlords, businessmen and officers who were very
few in number form the well-to-do section living in bungalows. Petty traders,
carpenters, masons, mechanics, blacksmiths, tailors, clerks and other members
employed in different categories constitute the middle class living stone built and tiled
houses. Those who are engaged in causal labor which is not a source of steady income,
like pottery, bead making, and rope making could be categorized among the lowest
section, most of them living in thatched huts. But irrespective of resources, the
community as a whole is lavish. They make merry and do not think of tomorrow.

Speaking about the political condition of Anglo-Indians in Kerala, there is no

traditional council among the Anglo-Indian. Though they are a closed and insulated
group they have not developed any political institution. They have two associations in
Kerala, The Union of Anglo - Indian Associations, particular to Kerala and The All
India Anglo - Indian Association, an offshoot of an all India Body. These bodies have
some control over the members; members of the council at all levels to the above bodies
are elected. The control of the members is in matters relating to the interests of the
community at large. Maximum punishment offered is social boycott and non co-
operation. Crime and offences are not dealt with by these bodies. Most of the members
are still preserving the traditional values and customs of the community. The Anglo-
Indians are a cohesive group and they shape their own organizational setup. Union of
Anglo-Indian Associations, Kerala State' has its nerve centre at Perumanoor, Cochin.
Anglo-Indian Associations existed in different parts of Kerala even before the
formation of the Union of Anglo-Indian Associations. But there was no coordination
among them especially because the members of the community were residing in three
different political areas. Union of Anglo-Indian Associations is an exclusive one for the
Anglo Indians in Kerala. The second one is the branch of the All India Anglo- Indian

19
Ibid p.55

17
Association. These bodies have some control over the Anglo Indian communities since
the councilors to both the organizations were decided through a process of election. 20

CHAPTER - III

ANGLO-INDIANS OF MATHILAKAM

Mathilakam is located 7 km north of Kodungallur which is considered by historians as

Muziris. It is also known as Mathilakam, Thrikkanamathilakam, Gunaka, Gunapuri,
Kanavayilkotta, Muyirikod, Pappanivattam.Tamil cuture and language existed on the
Trikkanamathilakam. During the reign of the Cherakings, there was prosperity in
Mathilakam. Mathilakam was the cultural capital of Chera dynasty.

It is said that in a conflict between two Nair families the whole Mathilakam
was burned. Whatever the stories, there was a big fire in Mathilakam . This incident has
been pointed out that the region is destroyed mainly due to conflict between different
rulers. During this period the Dutch and the Zamorin were fighting in Mathilakam. The
Dutch defeated the Zamorian in the war and destroyed the temple 21.

20Ibid.,56
21
https..//en.m.wikipedia.org/Wikipedia.org/wiki/mathilakam

18
 In this way Mathilakam was famous as a historical center from ancient time
onwards. The Luso-Indian community was formed by the legitimate union of the
Portuguese with the women of India.The Portuguese settlers formed a community of
their own and their presence in the Portuguese settlements in Kerala was so prominent
that even a sizable portion of the trade during the early 16th and 17th centuries were
handled by them.

The friars also started their evangelization activities and very soon Christians
began to increase in number around Portuguese settlement. Portuguese were defeated
by Dutch in1633. Thus for a long period of more than 150years the Portuguese
maintained their presence on Malabar coasts. By the time they surrendered to the Dutch,
there were established many enclaves of Portuguese descendants - the Luso-Indians.
The inclusion of the clause to protect the interests of the Luso-Indian community, in
the Portuguese deed of surrender to the Dutch , show the concern of the Portuguese had
about the Luso-Indian community is reflected 22.

Dutch also married from the Luso-Indian community and finally the
descendants of all Europeans in India were classified as Anglo-Indians during the
British period. But, the seclusion of the Luso-Indians by the British and discriminating
them had its own effects on the Portuguese descendants. The Luso-Indian community
has gone a long way since the time of its formation during the first decade of sixteenth
century. It could with stand the Dutch and the British periods and maintained to a very
great extend its cultural identity, customs and manners, even though it had to adapt to
the changing times and language constraints. Even though the community of European
descendants, during the British period. the other settlements were established when the
Anglo-Indian were forced to flee from Cochin because of the Dutch invasion of 1633.

Wherever the Luso-Indians were settled, it was close to the Catholic church,
or they established their own churches where they were forced to settle down. The
Luso-Indians usually stay together in one locality in adjacent houses. This is because,
they were first lived in Portuguese settlements, near to the Fortaleza’s or feitorias, for
fear of their enemies and also to carry on the trade. Later, this kind of living became a

22
Ivorine Castellas, op.cit.,p.57

19
necessity to protect themselves from physical or cultural onslaughts from other
communities 23.

At Cochin, the Cochin de Baixo, or the city of Santa Cruz was developed in and
around the Portuguese feitoria and the Fort Emmanuel which was destroyed earlier and
they migrate to the centres like Palliport, VallarpadamErnakulam, Padiyoor and
Mathilakam. The community is centred around the areas of parish church.InTrichur,
scattered in and around the town, about 80 families of Luso-Indians are residing. These
families, most of them were migrated from nearby areas for the sake of employment
and business. The Rozarios, the well-known bakers are settled at Trichur for more than
100 years. John Fernandez, who was Superintendent of Police (Reserve) in Trichur and
his family had vast areas of landed properties in town. Actually, the 50 cents of land
which is used as cemetery of the Sacred Heart Latin church is still in the name of late
John Fernandez. The Sacred Heart Latin church is the centre for the Luso-Indian
community in Trichur.

Recently, the Luso-Indians of the town assembled at the Sacred Heart Church
hall and decided to form an Association of their own. Two acres of land was given to
the St. Joseph's Latin Convent by late John Fernandez at a very nominal prize for the
establishment of educational institution

Padiyoor- Padiyoor is a place situated in Trichur district, 25 kilometers south

of Trichur town and 10 kilometers south west from Irinjalakuda town. This place is 60
kilometers north of Cochin. Mr. Peter Rozario, is the President of the Association there
and Mr.Peter Pereira, former President. It is gathered that there are more than 160
families of Luso-Indians residing at Padiyoor. It is also informed that their ancestors
were migrated to this interior village during Dutch invasion of Cochin, as this was in
the Zamorin's territory. Of these 160 families 70 families of Pereiras, 20 families of
Pinheiros, 5 families of Rocha, 3 families of Nunez, 2 families of Rebello, 5 families
of Figares (originally Figureido), 5 families of Rodrigues are identified. It was also
revealed that, this settlement of Luso-Indians dated back to more than 400 years.

Interesting aspect is that during the field of study it is gathered that there are 99
persons from the community working in Gulf countries from this small place. A good

23
O.V Silvery, Mathilakam Charithravum Padanavum, Thrissur,2012

20
number of them are well-off. Mr. Augustine Pereira, who was in Gulf for many years
has helped many to go abroad to seek jobs. He is now migrated to Newzeland with his
family. He has donated 40 cents of land for the construction of a church at Padiyoor
and also donated Rs.800000 towards the cause of the church. The members of the
community have also formed an independent society at Padiyoor and have established
an Upper Primary School, St.Sebastian School, a Govt. Aided School. A committee
elected by the society is managing the affairs of this school. A club for Luso-Indians is
functioning at Padiyoor for the recreation of the members (it is now named as 'Anglo-
Indian Club')24

Arceppalar- There are 20 families of Luso-Indians' at Arrepalam, of these,

from the Coutinhos, Montos, Correias and the prize families. Many are now shifted to
Bangalore, Bombay and Delhi as their children are employed there and their vast areas
of land and palatial houses are now old to local people. Late nunSr. Coutinho was from
Arcopolam. Horace Coutinho and Anne Mary arc hercousins. The Correia family is
now shifted to Tellicherry. The Monto family donated the land, and cost for the
construction of Sacred Heart church at Areepalam. A slab inscribed their contribution
is still kept at the church. Anumber of Luso-Indian ladies with the Taditional
Kebayaareseen Areepalam and Padiyoor. But they are all above 60 years of age. Rt.
Rev. Msgr.Augustine Pinheiro, former Vicar General, Diocese of Vijayapuram
belongs to Padiyoor. The other priests from Padiyoor are Fr.Pinheiro and Fr. Edwin
Figares.

Mathilakam and Muttikkal: Mathilakam and Muttikkal are places in Trichur district.
Mathilakam is near to Padiyoor and 20 kilometers south of
Irinjalakuda.MuttikkalisneartoMalaandtheseplaceswereonceinhabitedbysmallgroupso
fLuso-Indian families. At Muttikkal, the prominent family of Drosses was staying.
This family owned very large extend of land at Muttikkal. Even now, some members
of the D'ross family are staying at Muttikkal 25.

The Christians of Kodungallur migrated to nearby place. The main reason was
the Zamorian's attack Kodungallur in 1504 and 1514. In both, the Zamorian destroyed
many parts of the city and the people moved to shore location. Later a large Christian

24
Ibid p.39
25
Ibid p.39

21
 community moved upto east to Kottapuram. There they built a church in 1536. The
church was destroyed by Tippu.

The Anglo-Indian of today, as they were always been, is an urban dweller. The
British were interned in the urban areas of India, and owing to the fact that the Anglo-
India Community maintained residence within a close proximity of the British it was
natural that an urban pattern would develop. The jobs scoured by Anglo-Indians were
usually located in cities, and the patterns of behavior indicative of the Anglo-Indian
way of life could more easily find acceptance is urban centers. Periodically the Anglo-
Indian has attempted to develop agriculture schemes, but in all cases these attempts
have failed. Thus Anglo-Indians have been destined to reside within the confines of
an urban area

Anglo-Indians rarely speak, in a fluent manner, the indigenous languages

of India. Although they must study Hindi and one other regional national language in
school, they normally utilize these languages only that social situations make such
usage necessary, i. c, in dealing with domestic help. The market place, or increasingly
in a place of occupation. This section, asper would be expected, has been resented by
other Indians.

It was only after the arrival of Portuguese’s under Vasco Da Gamain 1498that the
Christians became the organized class. Despite the lack of numbers of Muslims in
country Muslim were led by organized life. Muslim settlement was in the fore front of
the worship and belief. The power right despised that existed between them in trade
have often resulted in conflicts. The Christian were able to fight against Muslims when
the Portuguese supported them during the period when the Portuguese arrived in this
area, there were frequent conflict with the Muslim. 26

In1502 during the second visit of Vasco Da Gama to Cochin, the

representative of Christians from Kodungalloor visited him and offered gifts. The
discussions were held at the Mathilakam church. They complaint that there was
harassment from non-Christians. Gama assured them protection. Later, he visited
Mathilakam church on his way to Cochin, there were about 3000 Christians in the area
at Kodungalloor, but they were not under the Pop. The Portuguese started to dismiss

26
Ibid p.39

22
 them from these patriarchies. Not eaten meat as the early Christian had numb. The
Portuguese started trying to make them meat.

Many Portuguese clergy and Bishops were centered around the Mathilalakam and
nearby churches. The surrender of Portuguese in 1663 was the beginning of decline of
Portuguese power in Kerala. The Portuguese and Luso-Indians were the target of
attack by the Dutch, these people were forced to protect themselves and the Dutch
destroyed all the churches, it was during this time that the Mathilakam church was
attacked for the first time. They throughout the Portuguese missionaries. There were
about 5oo believers in the church.TheSt.Joseph'schurch was a Jewish church and inter
went into the hands of the Christians of Marthonis church.27

The unknown author of "Peruplus of Erythiansea "wrote that there is a belief

bout the Latin church of Mathilakam that there was a temple in the name of Augustius
Ceaser near a town from Muzuries, it is believed that this temples is now the Latin
church of Mathilakam. The construction of the temple was completed by Ceasar's wife.
Later in the 19 century this temple was converted into Latin.

THE OLDCHURCH

It was built not in the traditional Kerala style of architecture with low walls slopping
roof and projecting caves. The St.Joseph Latin Church was considered to be an old
Jewish synagogue the Madbah in the church is of great significance. The Baptism is
made in a single stone. There were a water pacon or underground chal.

ST JOSEPHS SYRIAN CHURCH

The first Syrian church was built near Kanoly canal in 1932 . The priest from
Kalparambu church and the priest from Edakulam church Supervised the
Mathilalakam Church. The Anglo-Indians of Padiyoor and Mathilakam were knownas
Parangies. Now there are about 3000 families in these areas. The life of Anglo-Indians
who lived here after independence were not much better. They had many obstacles in
getting down to work because of the memories of the old ‘golden age’. Only a few
families have financial fortune."28

27
Ibid p.40
28 Ibid.,p40

23
 The Mathilakam Anglo-Indians are the followers of the Christian religion of the
Roman Catholic and follow the Latin Christian mode of worship. They do not have
any families, clan, village or regional deities, the patron saints of the local parishes in
which they are members are venerated with special reverence. The priest is a Roman
Catholic priest from their own community who officiate at the naming ceremonies,
marriage, funeral, rites and at other sacraments

The Anglo-Indians are very pious devotees and respected their priest sandnuns.The
contribution of the numerically small community of the development for the church is
remarkable The Anglo-Indians are very zealous in constructing churches, shrines,
chapels and other related institution. Sacred Heart Church Aripalam was built by them.
The previous generation was well versed in English. But after independence the
number of educated Anglo-Indians were reduced. It is said that the Portuguese
selected the place where they marry the women. In the initial years these community
hold large extent of land and led a secluded life. 29

Since 1970 the people of Mathilakam and Padiyoor turned in to the carpentry work.
Besides the manufactures of furniture’s, they are also skilled in making to the boat.
The fisherman and mason community come from this period. Their lives changed after
they opened the door to the gull. There were many lectures from this community." In
the years with the Anglo-Indians with Mathilakam were changed intra debut not the
limit of glory in the present times many of Anglo Indians divert skills to modern job
of IT engineering, fabrication , teaching etc. But even now. Anglo-Indians in
Mathilakam engaged in carpentry. The women took up the profession of tailoring,
teaching, nursing and opted for religious vacation.

There are two types of family among Anglo-Indians viz; micro and macro. Macro
family is rare to find among them. The families are celebrated the special day
stoshowtheirfinancialstatus.Ceremoniesandfestivalsarethepartoftheir life. Marriage,
baptism, birthday, housewarming new year, are the other such occasions which are
celebrated with great financial capacity but they kept it up as merry making and
luxurious life were integrated to their character. Micro families are found mostly in
the Mathilakam.

29 William gomas (70) Elagant, interviewed at his residence on 23-03-2021

24
 The customs of Anglo-Indians and their cuisine, altire, language and ceremonies were
different from that of local community. Though they embrassed catholically faith their
life style was strikingly different from the catholic tradition. Usually, all members of
the family have their food together sit on chairs around the dining table. Before a small
prayer is said to thanking god for providing the meals. They have their own eating
pattern There are non-vegetarians, they consume egg, fish pork, beef and vegetables .
The Anglo-Indians family goes to the church together on Sunday and compulsory
days. Early women and young girls wear white veil on their head when the go to
church. But in this area this has changed the daily family prayers is important to them.

The Anglo Indian community generally follows the styles of costumes.

Usually the women wear the dress above the knee with elderly women. Frock also was
popular dress among this women, in generally, Anglo-Indians uses western style
clothing. The Anglo-Indian men used to wear loose pants or trousers - calasam with
chatta or hat. The pants used only the Anglo- Indian only the men of the early era of
this community also changed along with new fashion trends.30

A white dress was especially important during the first sacred community of
Anglo-Indian children. The boys wear white pants with white shirt. The girls wear
long white gown with a small white crown form wedding. The bridegroom wear dark
- shaded suite and the bride wear a long white wedding gown working in the kitchen
using decorative apron. This method exists in some homes.

Betrothal system existed, Betrothal also known as engagement. This is a formal

agreement to get married. The priest also blessed the engagement ring and sometimes
the boy and girl exchange the rings in the presence of their parents. The rings are
exchanged as token of their engagement. Wine and cakes are served during the
wedding the time .Hugs and dancing party is a feature of their marriage.

Music and dance are the part of their life. At home, during holidays social
gatherings are common. Band music is an important part of their Church festival. The
musicians with their bugle, clarinet, drums flute etc. play various tunes of devotional
music. They wear uniform dress and march ahead according to course of the

30 Rosily mendes (68) ,Choolakadavil, interviewed at her residence on 08-03-2021

25
 procession31.

When death happens in an Anglo Indians house, the body, after washing,
dressed in suit for men and for woman, in white gown and lay the body in coffin. The
body will keep in the living room, on a table, with a crucifix on the head side and
candies on both side. The close relatives will sit on chair or bench on both side and
pray. The priest goes to the house and say the last prayer and the body, taken to the
church. After the body is taken to the cemetery the members of the family attended
mass and they used to wear only black clothes on these days. After one month of the
death of a member, the family of the departed will observe month's mind or 30 days
of remembrance, to pray for the departed member.

The Anglo Indian community in Mathilakam maintain a unique culture of their

own like all other Anglo-Indians in India. They behave with pleasing manners like
greeting and saluting women especially the elderly ones, elders and superiors. In
ancient time one of the rich family in Padiyoor, near Mathilakam was of
Kalavaraparambil family. Baby Treesa Pereira was a well educated member of this
family. She had made a great contribution in establishing two schools in Padiyoor
Valavanangadi. She supported the educational activities. She gave land for the
construction of balavadi also. She also helped the poor children for education.

Many have adapted to local communities or emigrated to United Kingdom, Australia,

Canada, United States and New Zealand for good job. In the case of employment or
for education,Anglo Indians are co traditional Anglo Indians of today participate in
variety of social activities. Most of the Anglo Indians of Mathilakam and Padiyoor
will get marry to or from Anglo-Indians of Ernakulam and Cochi. Ancient Anglo
Indians do their traditional job of carpentry but today they do most of the works 32.

Ancient Anglo Indians were strictly sought to marry from their own community. But
today they get married to and from Latin and Syrians also. In Chettiyangadi,
Oliyappuram, is a part of Mathilakam. Here they all together celebrate their new year,
Christmas, Easter, monthly meetings or urgent meetings and youngsters came here to

31
Maria Dodriksmarins (80)Padikaparambil, interviewed at her residence on 26-07-2020
32
Op. Cit Rosily., mendes(68) Choolakadavil

26
 play caroms and other indoor games during evenings 33.

CONCLUSION

Anglo-Indian culture has its innate beauty and charisma. Its customs and manners are

33
William Gomaz(70) Elagant, interviewed at his residence on 23-03-2021

27
 unique. But with the onslaught of time and external interferences, their culture
underwent gradual transformation. Intricate features of their culture including their
language, family life, marriage, religion, education ,cuisine and social tending has
been analyzed. These are largely are the contributing factors in the making of a
community structure.

They were able to survive as a minority keeping up their distinct individuality in an

atmosphere which was alien to their traditional way of life. They follow the western
style of life without disturbing the people. The Anglo-Indians confined to pocket areas,
but their institutions are generally public. the Anglo-Indian school are established.
They are improving the quality and structure of the school system. Their contribution
in the field of education, language and service sector like, nursing is notable and most
of members of the Anglo-Indian community now migrate to European countries.

The Anglo-Indian families lives in clusters of small group. They are strictly
monogamous. Intermarriage of Portuguese men with Indian women resulted in the
formation of a mixed race. They are named Luso- India. The Anglo Indians follow the
nuclear family system. Extended families are seldom found . Interpersonal relationship
with the family are very strong and love respect link the families together and quarrels
are rare.

Most of the Anglo-Indian families live in areas like Padiyoor, Mathilakam and
Arippalam in Thrissur district. The Anglo-Indians is said to be in this area called the
Parangis. There are many Anglo-Indian families living in this area now. The Anglo
Indian situation was not better after India's Independence. The previous generation
knew better English, but since the education level has collapsed, there has been a
marked decrease in the education level during this period. During this period many of
these community emerged as leaders and influenced social and political sectors.

GLOSSARY

28
1. Betrothal-Engagement

2. Chatta-Blouse

3. Chota peg-A half saized serving of whisky

4. Kabaya -A Malaysian dress

5. Luso Indian-Portuguese Indians

6. Parangies-Portuguese

7. Slacks- Loose dress

APPENDIX 1

29
 MAP

Map of Mathilakam

(Source: Internet)

APPENDIX 2

30
Mathilakam New St. Joseph Latin Church

(Source: Internet)

APPENDIX - 3

31
Anglo Indian Wedding Photo

(Source:Internet)

APPENDIX - 4

32
Anglo Indian Mother and daughter

(Source :Internet)

33
 BIBLIOGRAPHY

Primary sources

List of individuals from whom information was gathered

Sl. No NAME AGE ADDRESS

1 Kamili Perera 70 Kalavaraparambil

2 Maria Dodriks 80 Padikaparambil

3 Rosily Mendes 68 Choolakadavil

4 Willam Gomas 70 Elangat

34
Secondary Sources

Book

1. Silvery, O.V, Mathilakam Charithravum Samskaravum,

Magic Lantern books,Thrissur, 2012

Internet Sources

1. Researcher: Castells, Ivorine, Anglo Indians Study of a Marginal

Community in Indian Democracy, Punjab University, 31-12-18,
http://hdl.handle.net/10603/79837.
2. Roy Dean Wright and Susan W.Wright, The Anglo Indians
Community in Contemporary India .https;//pdfs.semantics
;cholar.org
3. https://htl.handle.net/10603/12575
4. https:/www.scribd.com/document/226740540/The-anglo-indian-
community-In-kerala-by-k-v-thomaskutty
5. https..//en.m.wikipedia.org/Wikipedia.org/wiki/mathilakam

35
36