Citation
Thottumarathil, I. (2026). A Comparative Study of Ritual Practices Associated with Nerchas in Malabar. International Journal of Research, 13(2), 197–206. https://doi.org/10.26643/think-india.v13i4.7942
Irshad Thottumarathil
Research Scholar, School of Folklore Studies, University of Calicut
Abstract
Nerchas represent one of the most significant forms of folk religious expression in Malabar, integrating shrine-centred devotion with social interaction, material culture, and collective memory. Sustained primarily through oral tradition and ritual repetition, Nerchas function beyond the limits of formal religious practice, shaping cultural continuity within the Mappila community. Drawing exclusively from ethnographic observations and analytical insights, this paper undertakes a comparative study of ritual practices associated with major Nerchas in Malabar. By examining offerings, donations, Cheerani, embodied ritual actions, and festival spaces across multiple Nerchas, the study identifies a shared ritual structure grounded in local resources and community participation. The paper argues that the persistence of Nerchas in the contemporary social order lies in their capacity to embed sacred meanings within everyday practices, thereby sustaining relevance amid social change.
Keywords: Nercha, Malabar, Folk Rituals, Mappila Culture, Cheerani, Shrine Festivals
1. Introduction
Folk festivals have long served as living spaces where collective identity, cultural memory, and social cohesion are continuously shaped and renewed within South Asian societies. In regions such as Malabar, religious life is closely interwoven with local history, ecological settings, and everyday social organisation. As a result, folk ritual practices are not confined to ceremonial moments alone; they actively influence daily cultural experience. These festivals go beyond the remembrance of sacred figures or events. They organise social relationships, transmit inherited values across generations, and create a balance between continuity and change within community life.
Within the rich spectrum of folk religious expressions in Malabar, Nerchas occupy a particularly distinctive and enduring place. As shrine-centred festivals connected with saints and revered sacred personages, Nerchas represent a form of lived religiosity that exists outside the rigid frameworks of formal religious institutions. Their continuity does not depend on written doctrines or canonical texts but on oral traditions, embodied ritual actions, and sustained communal participation. The strength of Nercha traditions lies in their ability to weave together devotion and social interaction, ritual obligation and cultural celebration, and sacred authority with the rhythms of everyday life.
Historically, the development of Nerchas took place within a plural cultural milieu shaped by Malabar’s long engagement with maritime trade, Sufi devotional currents, and locally rooted Islamic practices. This historical background enabled the emergence of shrine-based rituals that were spiritually meaningful while remaining socially accessible to a wide range of participants. Over time, Nerchas expanded beyond their initial devotional focus and evolved into annual cultural events. They began to incorporate economic exchange, performative expressions, and collective forms of celebration, gradually functioning as comprehensive cultural institutions rather than narrowly defined religious observances.
Despite profound changes in social structure, mobility, and communication in the contemporary period, Nerchas continue to retain their relevance within Malabar society. Urbanisation, labour migration, and the influence of mass media have reshaped patterns of participation, yet the ritual core of Nerchas remains largely intact. Practices such as offerings, donations, the distribution of Cheerani, and collective ritual performances continue to circulate meaningfully within shrine spaces. These elements demonstrate the capacity of Nercha traditions to adapt to changing social conditions while preserving their inherited symbolic framework and ritual logic.
This paper presents a comparative study of ritual practices associated with selected Nerchas in Malabar, with particular attention to offerings, donations, Cheerani, and shrine-centred ceremonial forms. Rather than treating Nerchas as a homogeneous ritual category, the study draws attention to both shared structural patterns and region-specific variations that shape ritual expression. Through this comparative approach, the paper seeks to show how Nerchas operate as dynamic cultural processes that mediate faith, social integration, and cultural continuity within the contemporary social landscape of Malabar.
2. Literature Review
Literature Review
Nercha festivals in Malabar have been discussed within broader studies of Mappila society, shrine traditions, and regional Muslim cultural practices. While detailed analytical work on Nercha as a ritual system remains limited, several scholars have contributed foundational insights that help situate these festivals within Malabar’s social and religious landscape.
K. K. Abdul Kareem’s Kondotty: Charithravum Samskaravum (2009) provides an important local historical framework by documenting the cultural significance of Kondotty and its shrine-centred practices. The work highlights how Nercha functions not only as a devotional event but also as a marker of collective identity and local cultural continuity. Similarly, Umer Maduvayi’s Kondottiyude Verukal (2011) emphasises the rootedness of shrine traditions in community memory, demonstrating how Nercha sustains connections between place, heritage, and social belonging.
Studies of ritual practices within Malabar Muslim life further contextualise Nercha traditions. C. Aboobacker’s Malabarile Muslim Anushtanangal (1998) outlines the structure of customary religious practices, while Shakkeela A. Rahiman’s doctoral study (2007) examines festivals as cultural institutions that combine devotional and social functions. These works are essential for understanding Nercha as part of everyday lived religiosity rather than as an isolated ritual form.
Scholars of Mappila folklore and society also provide important insights. B. Muhammed Ahammed’s Mappila Folklore (2006) highlights the role of oral tradition and ritual memory in sustaining community practices, while K. P. Ashraf’s Mappila Samoohavum Samskaravum (2010) situates such practices within broader patterns of social organisation. Hussain Randathani’s Mappila Muslims: A Study of Society and Culture (2008) similarly underscore the relationship between cultural institutions and social identity within Mappila life.
Historical works such as K. K. N. Kunhi’s Kerala Muslim Charithram (1995) and P. P. Mammed Koya Parappil’s Kozhikkotte Muslimgalude Charithram (2012) provide a wider socio-historical context for shrine-based practices, enabling an understanding of how Nercha traditions evolved within Malabar’s changing religious and social environment.
The devotional background of shrine festivals is illuminated through studies on Sufi traditions. K. M. Badarudheen’s Malabarile Sufi Paramparakal (2015) traces the influence of saint veneration in shaping public religious practices, while P. A. Mohammed’s Malabarile Palli–Dargah Samskaram (2012) examines the role of shrine culture in community life. Roland E. Miller’s Mappila Muslims of Kerala (1976) provides an important historical perspective on the evolution of Islamic practices in the region.
Anthropological perspectives also enrich the discussion. Filippo and Caroline Osella’s Muslim Culture in South India (2008) offers a framework for understanding Muslim cultural practices as socially embedded and locally negotiated. Zirfas and Wulf’s work on ritual integration (2001) further suggests how collective ritual participation fosters social cohesion across cultural differences.
Taken together, these studies demonstrate that Nerchas must be understood as shrine-centred cultural practices shaped by local history, social organisation, devotional traditions, and communal participation. However, while existing literature acknowledges the cultural significance of shrine festivals, a focused comparative analysis of ritual practices such as offerings, donations, and Cheerani across multiple Nerchas remains underexplored. This study seeks to address that gap.
3. Sources and Methodological Orientation
The study adopts a qualitative, comparative approach grounded in folkloristic analysis. The material includes shrine-based observations, ritual descriptions, oral explanations provided by devotees and organisers, and analytical reflections developed through sustained field engagement. No external ethnographic sources or theoretical frameworks have been introduced.
The comparative approach adopted here does not aim to rank or hierarchise Nerchas but to identify shared ritual patterns and culturally meaningful variations. By placing multiple Nerchas side by side, the study highlights how similar ritual practices acquire local specificity while remaining part of a broader cultural grammar.
4. Findings and Discussion
4.1. Historical and Cultural Grounding of Nerchas in Malabar
Nerchas emerged within a historical context shaped by shrine-centred religiosity and the diffusion of Sufi devotional traditions in Malabar. Saints’ shrines became focal points of spiritual authority and social gathering, particularly in regions where oral tradition played a dominant role in religious transmission. Annual Nerchas developed as ritualised commemorations that reaffirmed the sanctity of the shrine while enabling collective participation.
The continuity of Nerchas has depended less on written records and more on ritual repetition and communal memory. Each Nercha renews the relationship between the community and the sacred figure associated with the shrine. Over time, these festivals expanded to include economic activity, social interaction, and performative elements, thereby transforming devotional observance into a broader cultural institution.
Importantly, Nerchas historically functioned as inclusive spaces. Participation was not strictly limited by social or occupational boundaries, and shrine spaces often operated as shared cultural zones. This inclusiveness contributed to the endurance of Nerchas as socially embedded ritual forms.
4.2. Comparative Analysis of Ritual Practices Associated with Nerchas
Despite regional variations, Nerchas across Malabar reveal a consistent ritual structure. The following sections analyse key ritual components common to multiple Nerchas in Malabar.
4.2.1. Offerings and Vow-Based Ritual Commitments
Offerings associated with vows constitute a foundational ritual practice across Nerchas. Devotees undertake vows (Nerchakal) in response to personal concerns such as illness, financial difficulty, migration-related uncertainty, or familial well-being. Upon the perceived fulfilment of these vows, offerings are presented at the shrine.
As observed in Nerchas such as Pattambi and Malappuram, offerings often consist of food items prepared using locally available ingredients. The choice of material reflects the devotee’s economic capacity and local cultural norms rather than prescribed religious requirements. This practice transforms individual belief into a visible ritual act, reinforcing the moral relationship between the devotee and the sacred.
4.2.2. Donations and Collective Participation
Unlike vow-specific offerings, donations are voluntary contributions made toward the maintenance of the shrine and the organisation of the Nercha. Donation practices observed in Nerchas such as B. P. Angadi and Appavāṇibha emphasise collective responsibility rather than individual ritual fulfilment.
Donations support communal arrangements including festival logistics, ritual preparation, and shared facilities. Through this practice, devotees participate not only as recipients of sacred grace but as active contributors to the continuity of the Nercha as a cultural institution.
4.2.3. Cheerani as Sacred Distribution
“Cheerani” occupies a distinctive ritual position across Nerchas. As per the study, Cheerani is not an offering given by devotees, but a sacred substance received from the holy place. Prepared using locally available or locally cultivated materials, Cheerani is sanctified within the shrine context and distributed to devotees.
In Nerchas such as Kondotty and Kaṭṭilangāḍi, devotees receive Cheerani with reverence, consuming it or preserving it as a medium of blessing. Its preparation from everyday materials symbolically connects sacred grace with ordinary life, reflecting the folk religious logic that underpins Nercha rituals.
4.2.4. Embodied Ritual Actions and Use of Sacred Space
Ritual participation in Nerchas involves embodied actions such as circumambulation of the shrine, collective prayer, gestures of humility, and ritual waiting. These practices structure movement within sacred space and produce a shared bodily experience among participants.
In martyr-centred Nerchas such as Badr Śuhadā and Rāmanthali Śuhadā, collective presence itself functions as a ritual act, emphasising remembrance and communal solidarity. Through repeated participation, ritual knowledge is transmitted informally, ensuring intergenerational continuity.
4.3. Nerchas as Major Cultural Functions
Beyond ritual observance, Nerchas perform several major cultural functions that sustain their relevance within Malabar society.
First, Nerchas act as mechanisms of social integration by bringing together individuals from diverse occupational and social backgrounds. Temporary markets and communal gatherings associated with Nerchas create spaces for interaction that extend beyond religious boundaries.
Second, Nerchas function as repositories of cultural memory. Oral narratives associated with shrines are reactivated during the festival period, reinforcing historical consciousness and collective identity.
Third, Nerchas support local economies by enabling artisans, traders, and small-scale vendors to participate in festival-related exchange. This economic dimension strengthens the connection between ritual practice and livelihood.
4.4. Nerchas in the Contemporary Social Order
Despite significant social changes including urbanisation and labour migration, Nerchas continue to function as stable cultural institutions. Many migrant community members align their visits home with Nercha periods, reaffirming personal ties to shrine-centred ritual time.
While modes of participation have adapted to contemporary conditions, the core ritual framework remains intact. This adaptability allows Nerchas to mediate between inherited tradition and present-day realities.
5. Conclusion
This comparative study demonstrates that Nerchas are far more than simple religious festivals; they are dynamic cultural institutions that weave together devotion, social cohesion, economic exchange, and the transmission of cultural memory. Through practices such as offerings, donations, Cheerani distribution, and collective ritual performance, Nerchas reinforce community identity while mediating relationships among different social groups. These festivals are simultaneously sacred and social spaces, where spiritual authority intersects with everyday life, and individual devotion is interlaced with collective participation.
By examining multiple Nerchas in Malabar—including Kondotty Nercha, Kattilangadi Nercha, and Ramanthali Shuhada Nercha—the study reveals both the shared structural patterns of these festivals and the region-specific variations that give each Nercha its unique character. The comparative perspective highlights how similar ritual components—processions, offerings, and Cheerani distribution—perform different social, economic, and spiritual functions depending on local history, community composition, and cultural memory. This demonstrates the flexibility of Nercha traditions in accommodating local identities while maintaining an overarching ritual grammar that is recognisable across the region.
In the contemporary social order, Nerchas continue to sustain their relevance despite significant societal transformations such as urbanisation, labour migration, and the influence of mass media. The festivals function as temporal anchors, bringing together dispersed community members and creating embodied experiences of cultural belonging. They facilitate inter-group communication, integrate diverse social networks, and provide a framework within which inherited symbolic meanings are renewed and transmitted to younger generations. Ritual practices such as Cheerani distribution exemplify how sacred material culture mediates equality, social reciprocity, and shared experience, while offerings and donations connect spiritual devotion to tangible community support.
Furthermore, Nerchas exemplify the adaptability and resilience of folk festivals in negotiating continuity and change. While the forms and modes of participation may evolve, the core ritual structures, symbolic logic, and social functions remain robust, allowing the festivals to persist as living cultural institutions. They operate as spaces where the sacred and social are continuously negotiated, enabling communities to engage with both spiritual ideals and the practical realities of communal life.
Ultimately, this study underscores the significance of Nerchas as sites where belief, practice, and sociality intersect. By integrating devotion with collective action, these festivals sustain Malabar’s cultural heritage while dynamically responding to contemporary social conditions. They illustrate how folk rituals can simultaneously preserve continuity, accommodate variation, and foster community cohesion, offering valuable insights into the enduring role of festival culture in shaping social life, identity, and collective memory
References
Abdul Kareem, K. K. Kondotty: Charithravum Samskaravum. Kondotty: Kondotty Samskarika Samithi, 2009.
Aboobacker, C. Malabarile Muslim Anushtanangal. Kozhikode: Mathrubhumi Books, 1998.
Ahammed, B. Muhammed. Mappila Folklore. Kozhikode: Samayam Publications, 2006.
Ashraf, K. P. Mappila Samoohavum Samskaravum. Malappuram: Other Books, 2010.
Badarudheen, K. M. Malabarile Sufi Paramparakal. Kozhikode: Olive Publications, 2015.
Basheer, K. K. Muhammad. Islamic Traditions of Kerala. Thiruvananthapuram: Kerala State Institute of Languages, 2003.
Hussain Randathani. Mappila Muslims: A Study of Society and Culture. Kozhikode: University of Calicut Press, 2008.
Kunhi, K. K. N. Kerala Muslim Charithram. Kozhikode: DC Books, 1995.
Maduvayi, Umer. Kondottiyude Verukal. Jeddah: Kondotty Centre, 2011.
Mammed Koya Parappil, P. P. Kozhikkotte Muslimgalude Charithram. Kozhikode: Focus Publications, 2012.
Miller, Roland E. Mappila Muslims of Kerala: A Study in Islamic Trends. Madras: Orient Longman, 1976.
Mohammed, P. A. Malabarile Palli–Dargah Samskaram. Malappuram: Media House, 2012.
Osella, Filippo, and Caroline Osella. Muslim Culture in South India. Edinburgh: Edinburgh University Press, 2008.
Rahiman, Shakkeela A. Customs and Practices of Muslims of Malabar with Special Reference to Festivals. PhD Thesis, University of Calicut, 2007.
Salam Tharammal, ed. Kondotty Nercha: Perumayude Nattulsavam. Kondotty: Kondotty Samskarika Samithi, 2009.
Zirfas, Jörg, and Christoph Wulf. “Integration in Ritual: Performative Processes and Cultural Differences.” Journal of Educational Sciences, vol. 4, no. 2, 2001
Eduindex News 