Fact-checked by Grok 2 weeks ago

Potti

Potti refers to a of Malayali Brahmins in the state of , , encompassing all Kerala Brahmins who are not classified as Nambudiris, with the term originating from a Tamil word meaning "worshipful." Primarily residing in regions such as (now part of ), , and to a lesser extent , the Potti community numbers approximately 28,000 individuals in (as of 2020 estimates), predominantly speaking as their primary language alongside and . Historically, the Potti trace their origins to migrations from Tulu Nadu and other parts of southern India, with Tulu Brahmins serving as temporary temple priests; subgroups include early settlers in areas like Pōḻikhaṇḍam and Tiruvalla Desis from the Canarese country. In the 1901 Travancore Census, their population was recorded at around 4,120 Malayala Pottis (excluding related groups like Paḻattiyans), concentrated in taluks such as Tiruvalla, Kurikkupalli, and Chengannur, reflecting a sex ratio of 957 females per 1,000 males. As adherents of Hinduism, Potti Brahmins adhere to traditional Vedic practices, including the four ashramas (life stages) of student, householder, recluse, and renunciant, and they have long held influential positions as priests and trustees in major temples, including roles in the Ettara Yogam council and Tulu Pottis serving as chief officiants at the Sri Padmanabha Swamy Temple in Thiruvananthapuram, where they perform rituals like holding ceremonial umbrellas during festivals. The community emphasizes and professional achievement, with many members pursuing higher studies in fields like and , contributing disproportionately to leadership roles and the . Social customs include pre-puberty marriage for girls, prohibition of widow remarriage, and within sub-divisions, while women traditionally wear silver and participate in religious ceremonies. In the early , Potti Brahmins exhibited high rates relative to other groups, with 11% overall literacy (including 18.6% among females) in 1901, ranking second only to Eurasians in and showing strong proficiency in English among literate males. Notable figures from the community include administrators and historical like the Hattara Potti, a 9th-century Brahmin leader served by Nayars in southern .

Definition and Etymology

Meaning of the Term

The term "Potti" derives from the word pōtti, signifying "worshipful" or implying deep and reverence, especially toward elders, priests, or figures of authority within religious contexts. This etymological root underscores its use as an denoting , rooted in the cultural emphasis on hierarchical in South Indian traditions. In its primary application, "Potti" functions as a title for Tulu-Malayali s, marking their esteemed role within the hierarchies of priesthood in , where it conveys ritual authority and communal honor. Linguistic variations of the term include alternative spellings like "Potty," reflecting regional phonetic adaptations in and English transliterations, while it remains distinct from homonymous or unrelated words in other Indian languages, such as certain usages unrelated to honorifics. It connects briefly to broader titles in , such as those denoting priestly status, but is specifically tied to non-Nambudiri subgroups.

Usage as Honorific and Surname

In the regions of and , "Potti" was historically adopted as an prefix denoting respect for priestly Brahmins, particularly those serving in . This usage emerged among Brahmins of Tulu origin who migrated from the region (present-day coastal ) to starting around the 16th century to fulfill roles as temple priests, where local Brahmins were insufficient in number. The title signified their elevated status within the priestly hierarchy and was prefixed to personal names in formal and official contexts, such as temple records or decrees, to acknowledge their ritual authority and scholarly expertise in Vedic practices. Over time, "Potti" evolved from a primarily into a hereditary surname among families of Tulu and descent who integrated into Malayali society, especially in southern . This transition occurred as these migrant priestly lineages settled permanently, adopting local customs while retaining the title as a identifier to preserve their distinct caste lineage and professional heritage. In , original families in areas like and also began using variants like "Potty" as surnames, reflecting a blending of regional identities. The adoption helped these families maintain social cohesion and claim privileges associated with service, such as grants from rulers. Contemporary usage of "Potti" as a continues in formal addresses, exemplified by names like Unnikrishnan Potti or Thillathil Potty, where it follows the to denote familial and affiliation among Malayali Brahmins. This plays a key role in identification, distinguishing Potti Brahmins as a subgroup specialized in priesthood from other Brahmin communities like Nambudiris or Pattars, and underscoring their historical ties to ritual expertise in society.

Historical Development

Origins Among Tulu Brahmins

The Potti are associated with Tulu subgroups from , the coastal region of (present-day and districts in ). This area was historically known for its agrarian and temple-centered society, where Brahmins established Vedic traditions by the 7th-8th centuries . Tulu Brahmins, including groups like the named after the village of Shivalli near , settled in 32 villages and managed key religious institutions. The Embrandiri subgroup originated from and later migrated to , maintaining ties to these communities. Prior to migrations, Tulu Brahmins held positions as Vedic scholars and temple priests in temples across and northern . They preserved Vedic rituals, including Agama-shastra-based worship. Inscriptions from Udayavara ( ) and the Udupi Krishna temple (1406 ) document roles such as sthanapatis (managers) and tantries (ritual experts). The religious identity of Tulu Brahmin groups was shaped by philosophy from in the 8th century CE. reinforced non-dualistic Vedas interpretations. While some adopted Madhvacharya's Dvaita in the 13th century CE, remained foundational.

Migration and Settlement in Kerala

Potti Brahmins trace roots to Tulu Nadu and undertook migrations to , driven by invitations from local rulers for administration due to their and Vedic expertise. Patronage included land grants. According to the 1901 Travancore Census, Tulu Pottis were Brahmins from () who settled temporarily in and for service. Early settlements were in northern and central , such as Palghat and , where families tied to temples like Parassini Madappura. In , they integrated into the feudal-temple system. Integration involved economic incentives like jenmi rights over temple lands, allowing stable agraharams. They preserved Tulu elements while adapting to Malayali customs.

Subgroups and Classifications

The Potti community includes subgroups like the Embrandiri, who migrated from to . This group shares ties with , both from Tuluva traditions and following adapted locally. Embrandiri are regarded as due to into Kerala's Brahminical . Some adopted Namboothiri-like surnames to align with local conventions while preserving Tulu elements.

Social and Cultural Aspects

Role in Temple Priesthood

The Potti Brahmins have long served as hereditary priests, known as pujaris or melsantis, in Hindu temples throughout , particularly in the and regions, where they conduct daily worship and maintain ritual purity. Their primary occupation involves performing essential temple duties, including the morning and evening aratis (lamp offerings), abhishekam (ceremonial bathing of the ), and naivedya (presentation of food offerings), ensuring the continuous of divine presence. This hereditary role, passed down through family lineages, stems from historical invitations by local rulers to fill priestly positions in smaller and medium-sized temples, distinguishing Potti from elite Brahmins who focused on and higher oversight. In addition to routine rituals, Potti priests specialize in Vedic ceremonies such as homams (fire rituals) and yajnas (sacrificial offerings), reciting hymns from texts like the and to sanctify temple spaces during festivals like and annual utsavams. These responsibilities require rigorous training in and ritual protocols from a young age, often within family gurukuls attached to temples. Economically, Potti priests' livelihoods are intertwined with temple operations through devaswom endowments—land grants and revenues allocated for priestly services—and fees collected for special pujas or blessings, providing a stable but modest income that contrasts with the agrarian wealth of Brahmins. This system reinforces their role as dedicated custodians of temple rituals rather than administrative overlords, with families historically receiving village-level support in exchange for uninterrupted service. While modern shifts toward education have reduced enthusiasm for priesthood among younger generations, the hereditary framework persists in many traditional .

Traditions and Religious Practices

The Potti community, as a subgroup of Smarta Brahmins, adheres to the traditional five daily duties prescribed for Brahmins in Hindu scriptures, known as the Pancha Maha s. These include deva yajna or devapuja, involving worship of deities through rituals like and homa; pitri yajna or pitrupuja, entailing offerings to ancestors via and shraddha; brahma yajna or brahmanadhyayana, focused on the daily study and recitation of Vedic texts; and acts of encompassed in bhuta yajna (offerings to nature and animals) and manushya yajna (hospitality and alms to humans). These practices emphasize discipline and purity, performed at dawn, noon, and dusk to maintain ritual sanctity. Lifecycle rituals among the Potti incorporate key samskaras, with the upanayana ceremony marking a boy's initiation into Brahminhood, typically between ages 7 and 12. During this rite, the sacred thread (yajnopavita) is invested, symbolizing a second birth and commitment to Vedic learning, accompanied by the chanting of the Gayatri mantra and purification rites. Marriage customs reflect their Tulu origins blended with Malayali influences due to migration and settlement in Kerala, often spanning several days with Vedic chants in Sanskrit. Central elements include kanyadaanam (gift of the bride by her father), mangalyadharanam (tying of the mangalsutra with three knots representing dharma, artha, and kama), and panigrahanam (holding hands over sacred fire for seven circuits, invoking prosperity). The groom's arrival is marked by varamala (garland exchange), and post-ceremony receptions feature feasting, with horoscopes (jathakam) verifying compatibility under Tulu-Malayali astrological norms. Dietary and purity rules are strictly observed, promoting a sattvic vegetarian lifestyle aligned with Advaita Vedanta principles of non-violence (ahimsa) and inner purity to facilitate spiritual realization. Potti avoid meat, fish, eggs, onions, garlic, and certain temple prasad deemed impure, consuming rice, lentils, vegetables, dairy, and fruits prepared with ritual cleanliness to preserve bodily and mental sattva. This regimen, rooted in Smarta traditions, underscores their Advaita adherence, viewing food as influencing the subtle body toward Brahman realization.

Modern Community Status

The Potti community, a subgroup of Tulu-origin Brahmins settled primarily in southern , maintains a small demographic footprint, with an estimated population of 28,000 individuals across , of which approximately 18,000 reside in and the remainder in neighboring states like (10,000) and (200). This equates to a few thousand families, reflecting their historical concentration in temple-centric roles within specific regions such as and surrounding areas. While the core remains in rural and semi-urban , a growing has emerged in urban Indian centers, driven by educational and professional pursuits in fields like and . Post-independence temple reforms in the 1950s, including the establishment of devaswom boards for state oversight of religious institutions, significantly altered the community's traditional reliance on hereditary priesthood and temple administration. Combined with the Kerala Land Reforms Act of 1963 and subsequent amendments, these changes redistributed land holdings and salaried priestly positions, compelling many Potti families to diversify into modern professions such as education, civil administration, banking, and business. In 2017, the appointment of Dalit priests in government-owned temples further challenged hereditary Brahmin roles, accelerating the shift away from priesthood. Today, the community emphasizes higher education and professional careers over temple service, with priesthood often viewed as a secondary or avoided vocation amid economic pressures and social mobility opportunities. Modernization poses several challenges for the Potti, including relational strains from urban migration, the erosion of extended family structures, and heightened pressures for professional success that contribute to isolation and emotional challenges. As a forward caste ineligible for government reservations in education and employment, community members face intensified competition in Kerala's job market, exacerbating economic vulnerabilities for younger generations. Inter-community marriages are increasingly common in broader Kerala society. To counter these, organizations like the Akhila Thanthri Pracharak Sabha, led by Potti members, promote cultural continuity through educational initiatives, temple restoration, and social welfare programs aimed at empowering traditional practitioners while adapting to contemporary needs.

Notable Figures

Historical Personalities

In the , Potti Brahmins played pivotal roles in the administration and rituals of major temples in , particularly as members of the Ettara Yogam, a council overseeing the Sri Padmanabhaswamy Temple in . These priests, drawn from prominent families, wielded significant influence over temple affairs, often intersecting with royal politics and ceremonial duties. Their documentation of rituals, as referenced in historical records, helped preserve and standardize practices amid regional power struggles. One notable figure was Attiyara Potti of Vanchiyoor, a key Yogakkar in the mid-18th century who exemplified the community's ties to both religious and administrative spheres. He employed Rama Iyen, a who rose to become the influential Dalawa (prime minister) under Maharaja , and hosted the ruler at his residence, underscoring the Potti's role in facilitating alliances between temple authorities and the monarchy. Attiyara Potti's involvement extended to ceremonial oversight, contributing to the temple's operational continuity during a period of consolidation following earlier conflicts. In the realm of migration and subgroup establishment, early Embrandiri Potti leaders in the facilitated the integration of Tulu-origin into Palghat region's temple ecosystem, serving as priests in local shrines and adapting rituals to local customs. These migrants, originating from South , helped solidify the Embrandiri subgroup's presence in Palghat temples, influencing priestly lineages amid broader settlements in northern .

Contemporary Individuals

A.V. Vasudevan Potti (1951–2024) was a prominent and devotional renowned for his contributions to Hindu songs, including compositions like " " featured in devotional albums. He penned for over 15 songs in the music industry, often blending spiritual themes with classical ragas. Prior to his focus on literary pursuits, Potti served as a retired of English, contributing to academic discourse and scholarly reviews on Puranic literature. D. Damodaran Potti (1921–1990) was an Indian politician who served as Speaker of the from 1967 to 1970 and as Minister for Education and Law in the state government. A member of the , he represented the community in legislative roles during Kerala's early post-independence period.

In Popular Culture

Fictional Characters

In the 2024 Malayalam folk horror film , directed by Rahul Sadasivan, portrays Kodumon Potti, a menacing figure who presides over a decaying household in 17th-century , embodying themes of power, caste oppression, and supernatural dread. The character, initially scripted as Kunjumon Potti, was renamed following a petition by descendants of a historic family, who argued that the original name too closely resembled their ancestor Punchaman Potti—a legendary wizard from Kerala's oral traditions compiled in the literary work —and that depicting him practicing dark magic would defame their lineage. This portrayal drew acclaim for 's performance, earning him the State Film Award for in 2025, while highlighting the film's roots in Kerala's shadowy folklore. Beyond cinema, Potti figures appear as archetypal priests or occult sorcerers in and literature, often depicted as enigmatic guardians of ancient rituals with supernatural abilities. In Aithihyamala (1909–1934), a seminal collection of legends by Kottarathil Sankunni, characters like Punchaman Potti are portrayed as powerful practitioners capable of wielding fire and invoking spirits, blending reverence with fear in tales passed down through generations. Such depictions draw from oral traditions where Potti are invoked as protective yet formidable entities in village lore, emphasizing their role in rites and esoteric knowledge. These fictional representations have influenced perceptions of the Potti community, often reinforcing stereotypes of mystical authority while sparking debates on . The Bramayugam controversy, for instance, underscored community concerns over negative portrayals that could perpetuate misconceptions about lineages, prompting legal interventions to safeguard historical reputations. In broader literary contexts, such characters contribute to Kerala's narrative tradition of exploring power dynamics, yet they risk oversimplifying the community's diverse social roles.

Depictions in Film and Literature

In , specific portrayals of Potti Brahmins remain limited, with Bramayugam (2024) serving as a prominent example of a Potti character in a exploring historical and elements tied to traditions. Literary depictions, primarily through collections like Aithihyamala, emphasize Potti as figures and temple priests, distinct from more commonly represented Brahmins in modern works. These representations highlight the esoteric and ritualistic aspects of Potti but are less frequent in contemporary film and literature compared to broader portrayals.

References

  1. [1]
    Castes and Tribes of Southern India/Potti - Wikisource
    Stated, in the Travancore Census Report, 1901, to be the name applied to all Kērala Brāhmans, who do not come ...
  2. [2]
    Full text of "Census Of India 1901 Vol.26 (travancore) Pt.1 (report)"
    Full text of "Census Of India 1901 Vol.26 (travancore) Pt.1 (report)". See other formats. GOVERNMENT OF INDIA ARCHAEOLOGICAL SURVEY OF INDIA ARCHAEOLOGICAL ...
  3. [3]
    Brahmin Potti in India people group profile - Joshua Project
    Potti Brahmins are still deeply influenced by the traditional four stages of life; the first student stage is followed by the householder stage, where marriage, ...
  4. [4]
    [PDF] A Survey of Kerala History - Googleapis.com
    Other book in English by A. Sreedhara Menon from D C Books. Kerala and ... temple, Potti Brahmins from the Tulu country came here as priests. The ...
  5. [5]
    FAQ No:2 - Namboothiri Websites
    Some of the original Namboothiris of south Kerala (Travancore) are called Potty. For instance, the families by name Thillathil Potty (Thiruvalla), Maaraassery ...
  6. [6]
    TDB questions Unnikrishnan Potti over misuse of Sabarimala ...
    Oct 5, 2025 · The TDB had contracted Mr Potti, a well-connected priest who occasionally worked part-time at the Sabarimala temple and moved in high social ...Missing: prefix | Show results with:prefix
  7. [7]
    [PDF] Studies In Tuluva History And Culture
    Jan 9, 1975 · ... Tulu Brahmins resorted to the sacred writing in this manner, the script has come to be popularly called the Tulu script. Anyway, it is.
  8. [8]
    [PDF] HISTORY AND LEGEND WITH SPECIAL REFERENCE TO ...
    Tulu Brahmins, who have settled in Malabar in comparatively late years, are known as Embrantris and treated as closely allied to the Nambutiris whose ...
  9. [9]
    The Tulu Brahmins – Limelight on The beginnings
    Now malabar brahmins means embranthiri/shivalli/samudradvjans who entered kerala part of parashurama kshetra in later part of 16th A.D. and you have said tulu ...Missing: Potti | Show results with:Potti
  10. [10]
    [PDF] Kerala A Portrait Of The Malabar Coast
    and the Pattar or Potti Brahmins; since these came, within his- torical times, from the Tuli region of Mysore and from Tamilnad respectively, their origins ...Missing: etymology | Show results with:etymology
  11. [11]
    A Survey of Kerala History - A. Sreedhara Menon - Google Books
    Title, A Survey of Kerala History ; Author, A. Sreedhara Menon ; Edition, reprint ; Publisher, Sahitya Pravarthaka Co-operative Society [Sales Department]; ...Missing: online | Show results with:online
  12. [12]
    Easwaran Embran v. Krishnan Embran | Kerala High Court | Judgment
    It is mentioned: "there are three classes of pottis corresponding to the three periods of their respective settlements in the country. The first class ...
  13. [13]
    The Tale of Tuluva Brahmins - Boloji
    In summary it is noted that there are three main divisions of Brahmins in Tulu nadu, namely Havika, Shivalli and Kota with three subdivisions such as ...Missing: Potti | Show results with:Potti<|separator|>
  14. [14]
    Subsects - KeralaIyers.com
    Jun 20, 2020 · They were generally temple priests by profession. ... They are the group of people who help the Potti (Karnataka Brahmin) head priest to perform ...
  15. [15]
    Tuesday, January 11, 2011 - PALLASSANAS
    Jan 11, 2011 · The title "Potti" is used by priestly Malayali brahmins in travancore. They may be either Malayali brahmins or Tuluva brahmins (Shivalli, ...<|separator|>
  16. [16]
    Temples, Temples and Temples | Page 2 | Tamil Brahmins Community
    Feb 28, 2011 · In fact most of the temple priests are Ezhavathy, Potti, and Embranthiris. The last two are originally from Karnataka. They were accorded a ...
  17. [17]
    POTTI Surname in India - iMeUsWe
    The surname Potti is derived from the Tamil word "Potti" which means "deep respect for someone".The origin place associated with this surname is Kerala, India.
  18. [18]
    Brahmins duties: Significance and symbolism
    Oct 21, 2024 · First, they involve the responsibilities during ceremonies, which include performing rituals and following customs and Vedic practices. Second, ...Missing: Potti | Show results with:Potti
  19. [19]
    How can any Brahmin perform samskaras these days?
    They must get up at 4 a. m. (Brahma muhurta), perform aupasana, agnihotra, Brahmayajna, etc, in the traditional manner. They may perform puja and madhyahnika ...Missing: Potti | Show results with:Potti
  20. [20]
    Upanayana | Sacred Thread, Vedic Rituals & Brahmins - Britannica
    The ceremony is performed between the ages of 5 and 24, the wide variance reflecting the different educational requirements of the three upper classes—Brahmans ...Missing: Potti | Show results with:Potti
  21. [21]
    Tulu Brahmin Vivaham | SMTVKENDRAM - WordPress.com
    May 19, 2012 · The wedding day begins with Mangal Vadyam. Parents and relatives from bride will welcome the groom and his relatives to the wedding hall.
  22. [22]
    Dietary law - Hinduism, Vegetarianism, Ahimsa | Britannica
    Oct 27, 2025 · Whereas many Hindus are vegetarians and Jainism promotes a much stricter vegetarianism that reflects its core value of ahimsa (nonviolence), ...Missing: Potti Advaita Vedanta
  23. [23]
    Vegetarianism in Hinduism | alimentarium
    Vegetarianism in Hinduism is rooted in non-violence, initially linked to the Brahmin caste, and is based on plant products, though meat consumption is growing.Missing: Potti | Show results with:Potti
  24. [24]
    Original Purpose of Vegetarianism According to Vedic Culture
    Nov 11, 2021 · Vegetarianism is an example of the application of the value for ahimsa (non-injury). Many arguments in favour of a vegetarian diet can be made.Missing: Potti | Show results with:Potti
  25. [25]
    Rajas, Brahmins, and Landlords: Land and Caste, Part 1
    Parashuraman brought Brahmins to settle on the land. The Namboothiris of Kerala migrated from Karnataka and Andhra Pradesh.”
  26. [26]
    Akhila Thanthri Pracharak Sabha
    Akhila Thanthri Pracharak Sabha · 1. Thantri Brahmasree SreerajKrishnan Potti MS (41 years old )- Son of mohanan potti- A V nivas paloorkonam, parassala village, ...
  27. [27]
    Kerala To Open 'Safe Homes' For Inter-Faith, Inter-Caste Married ...
    Jun 25, 2025 · In India, couples marrying outside their caste and religion often face discrimination from both their families and society.
  28. [28]
    Potti - Wikipedia
    Potti · 1 Etymology · 2 History · 3 Fictional characters · 4 References. Etymology. Potti is a Tamil word meaning "deep respect for someone" and is used for ...
  29. [29]
    Malayalam Bhakti Song 'Damaru Shiva' Sung By Madhu Balakrishnan
    Mar 22, 2020 · The music of Damaru Shiva composed by Ram Surendar and the lyrics are written by AV Vasudevan Potti. Stay tuned to Etimes for more devotional ...<|separator|>
  30. [30]
    എ വി വാസുദേവൻ പോറ്റി - A V Vasudevan Potti - M3DB
    എ വി വാസുദേവൻ പോറ്റി. A V Vasudevan Potti. Date of Death: ചൊവ്വ, 19 November, 2024. ഗാനരചന. എഴുതിയ ഗാനങ്ങൾ: 15.
  31. [31]
    Appointment of non-Brahmin priests in Kerala 'a silent revolution': LDF
    Oct 10, 2017 · The Kerala Devaswom Recruitment Board had recently recommended 36 non-Brahmins, including six Dalits, for appointment as priests in temples in ...
  32. [32]
    Kerala temples caste out prejudice | India News
    Mar 14, 2012 · “For brahmins, this is not just a job. In spite of all odds, the pujaris are still doing it out of sheer faith in God. The wisdom is passed on ...Missing: hereditary | Show results with:hereditary
  33. [33]
    More SC/ST members to become priests in Kerala - The Hindu
    Oct 8, 2017 · The wheels of temple revolution in Kerala is rolling ahead with nearly 10 more Scheduled Caste and Scheduled Tribe members soon to get appointment as priests ...Missing: hereditary | Show results with:hereditary
  34. [34]
    Mammootty's character in 'Bramayugam' renamed Kodumon Potti ...
    Feb 14, 2024 · The character, which was originally named Kunjumon Potti, will now be addressed as Kodumon Potti in the film.
  35. [35]
    'Bramayugam' Controversy: Mammootty's Character Name Changed ...
    Feb 14, 2024 · 'Bramayugam' controversy: Mammootty's character name changed from Kunjamon Potty to Kodumon Potty. In response to a plea under Section 5B of ...
  36. [36]
    Case filed against Mammootty's 'Bramayugam' days ahead of ...
    Feb 14, 2024 · The family claimed that the character, originally named Punjamon or Kunjamon Potti and practicing dark magic, was defaming their family name. In ...
  37. [37]
    Mammootty's 'Bramayugam' Lays Bare That Oppression is a Wheel ...
    Feb 24, 2024 · Ostensibly, Potti doesn't believe in caste restrictions. Thevan thinks it's because Potti is enlightened, but in reality, it is the chathan who ...
  38. [38]
    Odiyan, Yakshi and Potti – the Killer Sorcerers of Kerala Folklore
    Mar 6, 2021 · “I have seen 'Potti' (another occult character) breathing fire near your compound wall.” He was referring to our ancestral home spread over ...
  39. [39]
    What legal trouble has Mammootty's horror film Bramayugam run into?
    Feb 16, 2024 · Rahul Sadasivan-directed Malayalam horror film's team encountered a legal case alleging defamation of a Kerala Brahmin household's family name.
  40. [40]
    Name of Mammootty's character in 'Bramayugam' changed after a ...
    Feb 14, 2024 · The makers of Bramayugam have changed the name of Mammootty's character in the film from “Kunjamon Potty” to “Kodumon Potty”.
  41. [41]
    Malayalam director Bharatan's film Savithri kicks up a row
    Jan 21, 2014 · Savithri is an intensely moving story of a young Brahmin girl, who is forced by circumstances to become the second wife of an elderly temple priest.
  42. [42]
    [PDF] Representation of Nambudiri Women in the Novel 'Agnisakshi.'
    Agnisakshi is the novel written by the famous mlayalam novelist Lalitambika Antarjanam. This Paper is an attempt to analyze the construction of Nambudiri women ...
  43. [43]
    'Outcaste': A Malayalam novel based on a 1905 trial of a Namboodiri ...
    Mar 15, 2019 · Matampu Kunhukuttan's Malayalam novel follows the life of a woman who knew the social consequences but did not flinch. · Just twenty years old!
  44. [44]
    'Parinayam': MT-Hariharan's 1994 film is a powerful commentary on ...
    Nov 28, 2020 · Written by MT Vasudevan Nair and directed by Hariharan, it depicts the journey of a Brahmin woman, Unnimaya, from being a widow to a vindicator ...
  45. [45]
    Malayalam Cinema's Tryst with Caste - The AIDEM
    Nov 26, 2022 · In the past, the cinematic representation of caste had mostly been in the form of heroic declarations of upper caste pride. Looking back at how ...