In Arundhati Roy’s The God of Small Things, the tragic love story of Ammu, a Syrian Christian woman, and Velutha, a Paravan Christian convert, sheds light on casteism entrenched in Kerala’s Christian society. Velutha’s love for Ammu leads to humiliation, false accusations, and ultimately death in custody, revealing the harsh caste norms within a community that many perceive as casteless. While Christianity is globally seen as devoid of caste, Syrian Christians in Kerala, among the oldest Christian communities in India, have a distinct story.
Over centuries, Syrian Christians integrated Hindu traditions, such as the mangalsutra and sindoor, into their practices, blending them with their faith. While this community has flourished in India, Syrian Christians in Syria now face a bleak reality.
The collapse of Bashar al-Assad’s regime has left Syria’s Christians in fear and uncertainty. On December 10, the capture of Damascus by rebel forces ended 53 years of Assad family rule, which had protected religious minorities, including Christians. Church leaders have called for international aid as the nation transitions to rule by a former ISIS functionary.
“It’s not living, it’s surviving,” lamented Aleppo-based Father Bajhat Karakach, highlighting the precarious situation of Christians in Syria.
In contrast, the history of Kerala’s Syrian Christians illustrates how the community adapted and thrived amidst India’s diversity. Concentrated on the Malabar coast, they later spread across Kerala, Karnataka, and Tamil Nadu.
The Origins of Syrian Christianity in India
Christianity in India predates the arrival of European missionaries by centuries. Saint Thomas, one of Jesus Christ’s apostles, is believed to have brought Christianity to Kerala in 52 AD. According to academic Sonja Thomas, “Syrian Christians trace their conversion to the year 52 AD, when St. Thomas the Apostle arrived at the Kerala coast and reportedly converted Brahmins to Christianity.”
These early converts were predominantly Hindu Brahmins, and their exposure to Hindu traditions shaped Syrian Christianity long before Portuguese missionaries arrived in the 15th century.
Under the patronage of local Maharajas and Rajas of Kerala, Syrian Christians flourished, and the broader population embraced Christianity. Scholar PrapurnaInaganti noted that the community “escaped religious Christianity in general, which means a casteless society.”
Resistance Against Portuguese Influence
When the Portuguese arrived, the Syrian Christian community had been thriving for 1,300 years, blending local traditions with Christian practices. However, Portuguese and British missionaries sought to “purify” Syrian Christianity by removing what they saw as heretical influences.
Tensions peaked during the historic Coonan Cross Oath of 1653. Syrian Christians, resisting Latinisation by the Portuguese Church, tied a rope around a church cross and took an oath to reject Roman Catholic doctrines. Sonja Thomas explained, “In 1653, the majority of the Syrian Christians rebelled against the Latinisation efforts in the coonenkurisha, or crooked-cross oath, so named because the Syrian Christians tied a rope around the cross of a church and held on to it as they recited an oath to reject the dictates of the Portuguese Church.”
This act of defiance preserved their unique identity and solidified their place in Kerala’s cultural tapestry.
Integration of Hindu Traditions
Syrian Christians retainednumerous Hindu customs and rituals, reflecting their historical roots as Brahmin converts. Practices like the use of sindoor and the tying of the minnu (a variation of the mangalsutra) during weddings exemplify this blending. The minnu is central to the Syrian Christian marriage ceremony, as Sonja Thomas observed: “The tying of the Syrian Christian minnu is considered the most important ritual of the Syrian Christian marriage ceremony.”
Other Hindu customs adopted include the Manthrakodi ceremony, in which a bride is draped in a silk saree, mirroring the Pudavakodukkal ritual of Kerala’s Namboodiri Brahmins. Newlywed brides also follow the Hindu tradition of entering their husband’s house with a lit lamp, stepping over the threshold with the right foot.
Even wedding ceremonies feature elements like sandalwood paste, milk, rice, and areca nuts, further illustrating the fusion of traditions.
Syrian and Local Influences in Rituals
Despite the integration of Hindu customs, Syrian Christians have retained aspects of ancient Syrian traditions. Their Holy Qurbana service incorporates Syriac prayers and hymns, preserving the melodies and language of early Christianity. The community observescanonical hours, known as Shehimo, in the West Syriac Rite seven times daily.
Unique death rituals also set Syrian Christians apart. Mourning periods are followed by a feast seven days later, and households where a family member has died refrain from celebrating Pesaha, the Christian Passover meal. The Pesaha feast itself features Aramaic-derived terminology like Pasha or Pesah, linking the community to its ancient Syrian roots.
US-based scholar Corinne Dempsey highlighted these unique practices in her study, noting, “The period of mourning followed by a feast seven days later, or the ritual that prevents households where a death in the family has occurred from celebrating Pesaha, or the Christian Passover meal, is unique to Syrian Christianity.”
Thriving in India, Struggling in Syria
Today, Syrian Christians in Kerala, including Jacobite and Orthodox factions, number around a million, according to a 2016 study. Despite internal feuds, they remain an influential community.
This stands in stark contrast to Christians in Syria, where centuries-old communities now face extinction. Kerala’s Syrian Christians serve as a testament to the resilience and adaptability of faith, preserving their heritage while embracing the diversity of Indian culture.