Maldives Royal Family Official Website: MALIKU: THE FADING GLORY OF A LONELY QUEEN?

by: Dr. Abdul Muneer Muraiduganduar

Dr. Muraiduganduar is a native of Minicoy who is currently (2004) contracted as a medical practitioner to the National Thalassaemia Centre in Male, Maldives

Maliku or Minicoy is an atoll in the Lakshadweep islands since 1956. Lakshadweep was earlier known as Laccadives (Laccadives archipelago). Laccadives would mean “one lakh islands”. The reference of one lakh (one hundred thousand) islands definitely would indicate not only the Lakshadweep but also include the Maldives. Lakshadweep consists only 36 islands while there are nearly 2000 islands in Maldives (though never comes near to the figure of one lakh. The number is only figurative and denotes “ numerous”) Laccadives was renamed as Lakshadweep in 1973.

".....Kohorathukamanaa and Kamboranin the two Maldive princesses and their companions who came to Maliku and replaced the Teevaru, the earlier inhabitants, and became ancestors of the present population."With the unique culture and the language (the culture derived from Maldives, and language spoken is Divehi, the national language of Maldives.) Maliku had always attracted the tourists, many historians and academics. The irony is that Maliku its people, culture and social structure had always remained a mystery to them, due to the diversity from other islands of Lakshadweep. Many have written a lot of literature on Maliku, its people and culture, but fail to understand the facts or they simply ignore them. Another important fact that might have bothered them would be the unavailability of written material, other than the books written by the visitors, which would only had mislead them. Written history is only available in the form of thaavaru (raivaru), which would be difficult to fetch out for those outsiders, and even difficult to understand the exact meaning. The popular one is the oral tradition of Kohorathukamanaa and Kamboranin the two Maldive princesses and their companions who came to Maliku and replaced the Teevaru, the earlier inhabitants, and became ancestors of the present population.

"...till today the word Mahl appears alien for the older generation, who prefer to call it as “Maliku bas”..."
One can not merely blame these authors as the literature published by the department of information, Lakshadweep that tends to give a wrong information and idea, especially about Maliku (Minicoy). For years they have been publishing that, the people of Minicoy speak Mahl and they write in Divehi script. But the fact is that the language spoken in Maliku (Minicoy) is Divehi and the script is Thaana Akuru. (till today the word Mahl appears alien for the older generation, who prefer to call it as “Maliku bas”). But if you ask the younger generation about it, you will get a very quick answer; with no doubt they will say it as Mahl. This is the way they are spoon fed at the school level. It is very unfortunate that there has been no effort to correct these errors for all these years.

Hearing the Male radio as a child, I use to wonder and it always remained a question mark that why our language was known as Mahl, which was similar to the Divehi bas in Maldives. But now I could easily understand that it was a phonetic misunderstanding by a British officer, when a local pronounced it as Mahal deepu bas (Maldives was earlier known as Mahl deepu) or it meant- Verikang kuraa rarhuge bas. He noted it down as “Mahl”. Most of the authors fail to recognize the fact that there was a pre Indian era for Maliku (Minicoy), like the pre Islamic era that existed in Lakshadweep and Maldives. (It would also be fair to note that India never existed as such prior to the arrival of the British. They were only small kingdoms, and the Mughal emperors expanded it. The British East India Company was able to annex the vast empire of the Mughals under their rule through their business policies, which later came to be known as British India).

It would be better to end up the confusion prevailing among the authors, by going through the history. I would like to declare that there is no intention to hurt the Indian sentiments, and further as a native of Maliku (Minicoy) I am proud to be an Indian citizen. It should not be considered a crime or unpatriotic if one tries to explore the past and the antiquity, but should be appreciated, especially the history of Maliku, which is in doom and had left most of the writers in confusion.

".....one definitely finds references made until recently in Maldive official literature– ‘Malikaddu mi demedhu’, (in between Maliku and Addu) which was used to determine the boundary of the Maldivian kingdom. "As Maliku was earlier linked to Maldives it would be proper to have an examination of history of Maldives. It is not very much clear about the exact period when Maliku (Minicoy) was under the rule of Maldivian kings. However one definitely finds references made until recently in Maldive official literature– ‘Malikaddu mi demedhu’, (in between Maliku and Addu) which was used to determine the boundary of the Maldivian kingdom. As Maliku was the northernmost atoll in the Maldives it was difficult to protect the island from the invasion of Ali Rajas of Malabar, and other foreign forces. Ali Rajas had a monopoly of trade on nearby Laccadive islands, and it was natural that they wanted to extend it to Maldives,and in this effort Maliku was very often invaded by the Ali Rajas. Thus Maliku was always “once here and once there island”.

Finally, Maliku was detached from the Maldives in 1752 by the Ali Rajas, and there was no turn back. The the northern islands of the Lakshadweep, i.e. Amindivi group of islands were completely taken over by the British much earlier in1799, when they defeated Tipu Sultan of Seingapattam (Those islands were under the rule of Tipu Sultan from 1787). The Laccadive islands (the southern group of islands) and Minicoy were annexed to the British empire much later. Though the suzerainty of Maliku (Minicoy) was transferred to the British Indian empire in 1875, the Arakkal House under the Bibi enjoyed the trade monopoly over these islands until 1905, when the Laccadive islands and Minicoy was completely surrendered to the British Empire. The British left India in 1947, but the Union Jack fluttered over the Minicoy lighthouse till a special officer was send by the Queen, to lower it in 1956, and the island was annexed to the Indian Union. Till the time communication and trade was maintained between Minicoy and Maldives.

Nobody was aware at the time that it was going to be an important turning point when the people of Maliku held a referendum and decided to join the Republic of India in 1956, for they were totally isolated from the Divehi speaking population. There is no written history, but I was acknowledged by an elderly man of the time that a delegate from Maliku was send to Maldives, and discussions went on, but the fate of Minicoy might have been to be separated from once their home country. The delegates came back unsuccessful and after a silent period, the referendum was passed among the people and rest is history. This is only a brief outline about the transfer of power of Minicoy.

".....Another reference, which I have often come across is the claim made by many authors of the reference ton Minicoy, as a female island by the famous traveler Marco Polo....." From time immemorial, most of the authors tend to give wrong information about the history, people and culture of Maliku (Minicoy). The tale starts with the British officer noting down Mahal deepu bas as “Mahal”,and the Divehi bas came to be known as Mahl there after for every author, and even for the younger generation of the Minicoy population. It is very unfortunate that such wrong information is published by the department of information, Lakshadweep. Many authors write that Ibn Batuta stayed in Maliku and had two marriages. This reference is made wrongly, where the island Ibn Batuta stayed and had two marriages was the island Boli Mulaku of Mulaku atoll that is in Maldives. Another reference, which I have often come across is the claim made by many authors for the reference of Minicoy, as a female island by the famous traveler Marco Polo. His reference would be a more apt descriptor of the Giraavaru people, as it that was more a female dominated island than Maliku. Even today the Giraavaru community is well known for their female dominion and their cultural identity. It is true that compared to the females of other islands of Lakshadweep, female population of Maliku dominates much in the household and even the social activities. This may be a reflection of the Maldivian culture, where the people of Minicoy once belonged to, and this culture and identity is still maintained even after long isolation from the Divehi speaking people. Many of the authors fail to recognize the salient features of Minicoy akin to these non Indian atolls to the south of this island, or they willfully ignore it.

The similarity of language and culture can be traced back in the book written by famous author from France, Pyrard’ s “The Voyage”. He stayed in Male from 1602-1607 during the time of Kalaafaanu. In the book he narrates that during his journey back from Male, they happened to be in Maliku, where he found that the language and culture of the islanders were similar to the Maldivians. He also states that the atoll was under the Maldivian Kings once up on a time. He also states that the people acknowledged the condolences after hearing the martyrdom of Kalaafaanu. The fact that the British officer was unable to recognize the language still remains unanswered. One reason might be that he never had visited Maldives at the time, which resulted in the phonetic misunderstanding.

"...It is much painful to hear a mixed language of Divehi Malayalam and Hindi from the younger generation of Maliku nowadays. ..."

Linguistic experts in Maldives agree that it is the very same Divehi language that is spoken in Maldives, with an accent similar to that spoken in northern islands of Maldives. The Divehi spoken in Maliku is much similar to standard Divehi than the Divehi spoken in Addu, Huvadhoo and Mulaku. But due to the long period of isolation from the Divehi speaking population, and due to the influence of the Indian languages, there has been intrusion of Malayalam (Holhi) and Hindi words. It is much painful to hear a mixed language of Divehi Malayalam and Hindi from the younger generation of Maliku nowadays.

Though the Indian constitution entitles the minority populations with the rights to protect and preserve their mother tongue, their culture, and the right of their children to get instructions in the mother tongue at the primary level (article 29, 345 , 347, 350Aand B) and orders the state to provide facilities for the same under these articles, these constitutional orders seem to be violated. There has been no effort from the Lakshadweep Administration to provide and ensure their rights as entitled and stipulated in the constitution. As a result the children are taught in English, Malayalam, and Hindi which the children find difficult to understand at the primary level. Thus the children of Maliku are compelled to use languages other than their mother tongue and are slowly undergoing a process of acculturation and the Divehi bas (Mahl) is in near verge of extinction at least in one of the Divehi speaking communities.

The thesis paper submitted by German academic Ellen Kartner is an exception from all other authors . It is appreciable that she had been sincere to people of Minicoy by explaining the facts as she found and did recognize the heritage of the Minicoy people. There has lot of changes in the community since 1956, and this had confused even an enthusiastic Kartner while trying to explain the social structure of Maliku. Of course there exists a bit of confusion among the status groups now, which it may be difficult to be explained by an outsider. One should realize the impact on the community after the 1956 event. According to the oral tradition the ancestors of present population is supposed to be derived from two Maldivan princesses and their companions who travelled to Minicoy long ago, when Male was invaded, and they were compelled to leave the place.

After their arrival the earlier inhabitants, the “Theevaru´ left the island. The descendants of the princesses became the Bodung. The descendants of the sailors (navigators), the friends and closer ones, and the servants who accompanied the princesses became the ancestors of the Niyaming, Medukinbing and Raavering respectively. Bodung were addressed as Manikfan/Manika; Niyaming as Thakurufaan/ Beefanu ,Medukinbing as Thakuru/ Bibi, and Raaveri male by name or Kalo and female by name or Kambilo. Reference is made for Manikfan and Manika as Beyfaanu and Thaadhafaanu; Thakurufaanu and Beefaanu as Beybe and Daathifaanu; Thakuru and Bibi as Kaaka and Daatha; Raveri as Kaaka and Daatha respectively. Many authors try to establish that the existence of a rigid caste system in Mincoy and a casteless society in Maldives point towards that this was derived from the immigrants from Kerala. It is pity on these authors that, the existence of these status groups are clearly evident from the history of Maldives. Manikfan,Thakurufan and Thakuru were among the status groups those existed in Maldives. Some authors even claims that Thakurus are the descendants of the Takhur caste in north India, which is absurd. Takhurs are the landlords in north India , whereas Thakurus were the working class in Maliku.

This old system has vanished, and one could see that only the titles exists today, without any difference of such division of the work. Even mixed marriages are very common today which shows that there is no rigid caste system followed here as Omesh Saigal (Lakshadweep Administrator 21/07/1982 to 9/07/1985) insists. Though Kerala boasts to be one of the earlier states to get rid of the caste system, the mixed marriages between a higher caste and a lower caste still remains as a rare occasion. This shows that how much deep rooted the system was in kerala (Malabar).

Most authors are unable to explain the exact division of these status groups as stated previously. The impact after 1956 was severe. The Bodung lost their grip on administration and as a result the Niyaming who were the assistants of the Bodung in administration (they were also navigators) were compelled to take over other works. In due course they might have merged with the Thakurus, a working class who enjoyed a higher status than Raavering. It is very much evident by the fact that some Thakurus are refered as Beybe while others as Kaaka (Thakurufaanu was refered as beybe and Thakuru as kaaka). Many authors write the groups as three, and they are co-related with the status groups of the Laccadive islands known as Koyas, Maalmis and Melacchery. The tradition and culture of the Minicoy people cannot be equivalent or compared with the Laccadive islands. The people of Minicoy (Maliku) were much ahead than the other islanders and they had even an administrative system similar to the democratic system today, which has been recently introduced as Panchayat Raj. This system will effect adversely for the Minicoyites, as it will lead to the slow eradication of a much boasted avah system that has been a part of the culture and tradition of Maliku.

The existence of a matrilineal system in Minicoy and other islands and the assumption that it was patrilineal system that existed in Maldives adds further to the confusion. There is ample evidence from history that, Matrilineal system similar to Maliku existed in Maldives which is different from the one existing in other islands of Lakshadweep. Matrilineal system in Laccadive island is Marumakkattaayam system derived from the Namboodiri and Nair clans of Kerela where the property is passed to the offspring of the sister or sisters than ones own issue. In Maliku the offspring derives the property and surname from the mother rather than father, which was a similar system that existed in Maldives. But it is not clearly evident that whether the husband ever accepted the wife’s house name after marriage, as most of the authors had insisted.

As mentioned above there has been been an ongoing holhification (Malayalamisation) of the entire Lakshadweep including Maliku, since its annexation to the Indian Union. The name Lakshadweep reflects the fact. Till 1973 the islands were known as Laccadives, Minicoy and Amindivi Islands. Amindivi and Laccadive islands were together known as Laccadive archepelago. Under the British rule they were grouped as Laccadives, Minicoy and Amindivi Islands. As mentioned earlier the Laccadive meant a lakh (one hundred thousand) islands. “Laksham” is the Malyalam (Holhi) word for one lakh, and “dweep” for island. Though the islands were annexed to the Indian Union, the islands continued to be known by the same name until it was renamed as “Lakshadweep” in 1973. The motive behind this is very much clear that it was nothing else than a process of Holification or Malayalamization of the region. The Andaman and Nicobar islands continue to be known by the same name till today. There has been no attempt of Unification by renaming these islands.

The administration claims that the language spoken in all islands except Minicoy is Malayalam (Holhi) which is further misleading and an attack upon one's identity. It is unfortunate that it appears the islanders had accepted this willfully or unwillingly, which has been recorded officially as it happened with Divehi, that became Mahl. But if one examine this local dialect of the Laccadives it is easily identifiable that the language has much resemblance to Tamil rather than Malayalam, and the irony is that the Malayalam speaking population are unable to understand the Laccadive language, which they claim to be Malayalam. The language does not have a script, and earlier, ie, after embracing islam, the islanders used Arabic script to write the religious scriptures which are even available today. (Saigal does not forget to note down this fact even though he insist that the language is Malayalam). The language is even refered as Jasary, which cannot be asserted as research done in this field is negligible for a conclusion. From the history there is ample evidence that the ancestors of today's population in Laccadive archepelago (except Minicoy) were the immigrants from Malabar. Pyrard also notes down that the language in these islands was similar to the language that was spoken in Malabar.

It is very much important to keep the factor in mind that the earlier Malabar consisted of areas including today’s Mangalore in Karnataka state. Thus it is possible that this was a language spoken in the region during those days. The islanders had been in contact with the mainlanders since a long time for trade to the ports of Mangalore and Calicut. There were learned men even if few, who would have realized the existence of a script if the language was Malayalam. The fact that the Malayalam has a script, and the islanders who had maintained trade with the Malabar, would have accepted the script for their language than writing the scriptures in Arabic, which was not an easy process shows the hollowness of such a claim. Malyalam script was introduced recently, after the schools were opened in the islands as the medium of study was in Malayalam. As the local language did not have its own script, the islanders were comfortable in using the Malayalam script for the local language. There are lot of languages even in India, which is spoken by a large number of people, but does not have a script. The Tulu language spoken in Karnataka is an example, for which Cannada script is used for writing. It is understood that borrowing of a script of another language does not seem to effect the identity of a language.

The worse has been done with Minicoy, its people and culture. Ellis and Maloney insisted on existence of an Athiri system in Minicoy and links it to the word Athir in Malayalam (Holhi). The word athir means boundary. But in Maliku (Minicoy) the wards/ administrative blocks (I would prefer to call rather than Village) were/are known as Avah and not athiri. Athiri simply would mean the lagoon side beach for people of Minicoy. Omesh Saigal strongly support their view that the athiri system, existence of a deep rooted caste system, matrilineal system of inheritance (most of the authors had been confused the system with marumakkatthaayam system that existed in Laccadives),and physical appearance clearly point to migration from Kerala. Saigal seems biased at times explaining the Maldive society as a casteless system, but could be seen also suggesting that in Minicoy the caste system continues strongly and is deep rooted but it has been eradicated from Maldives.

Further Saigal insist that it is patirlineal system of inheritance was followed in Maldives and the people a casteless society. While according to him ancestors of Maldives were Buddhists, where as a caste system followed in Laccadive islands and Minicoy points towards a migration from Indian mainland, particularly from Kerala, where it helped to establish a Nair caste system in the islands including Maliku (Minicoy). (Maloney is also of the same view). But the Buddhist archeological remains found in Andrott suggests an existence of a Buddhist period in Laccadive islands too, prior to the Hindu era. Before embracing Islam the Laccadive islanders were idol worshippers, who might have migrated from the Indian subcontinent especially from Kerala. As history is unwritten and the research done is negligible, the exact period of the migration cannot be determined. The only available one is the oral tradition of the legendary king of Kerala, Cheraman Perumal who had a dream to set sail for Mecca. He left secretly, a search party were send who failed to catch up with him but were shi wrecked on the islands. They are supposed to be the ancestors of the present population of these islands.

Saigal insists that as far as Minicoy is concerned there exists only a linguistic affinity to the Maldives. Other factors such as Hindu caste system, matrilineal or Marumakkatthayam system of inheritance, athiri system and elected moopan points towards the clossness of Minicoy culture to the Laccadive islands and Malabar, rather than Maldives. It is clearly evident that Saigal lacked knowledge not only about the history and culture of the Maldives but also of Minicoy too. The status groups Manikfan, Thakurufan, Thakuru were among the status groups that existed in Maldives. The matrilineal system of inheritance that was followed in Maldives and Minicoy has no resemblance to that was followed in Laccadive islands. Here the children derived their surname (housename) property and the status (except in mixed marriages in minicoy) from the mother rather than father.

"...The outsiders prefer to call Falesseyri avah as Pallisseyri which points towards their attitude of Holhification (Malayalamization) in the region..."

The Marumakkatthaayam system inherits ones property not to the own issue but to the sisters children and a Tharavaad property was maintained, this system was derived from the Namboodhiri and Nair clans of Kerala. Absurdity of athiri system has been mentioned. The elected head of the avah (village) are known as Boukaaka, which would literally mean Big brother. Moopan (literally means chieftain) is a term introduced by these authors who found it easier to compare the Bodukaaka with the chiefs of the tribal groups in Indian subcontinent and such could establish that avah system (village system) has been derived from them. Saigal insists that Moopan is the term used, and that the chieftains of the Zamorin, (a ruler in Malabar) was called Nediyapurappu Moopan points towards how the term was derived as there was lot of influence by the Malbaris after the island came under the suzerainty of the Ali Rajas. But the fact is that the people of Minicoy had never addressed the avarhu chief as Moopan, but it was and always be addressed as Bodukaaka. The outsiders prefer to call Falesseyri avah as Pallisseyri which points towards their attitude of Holhification (Malayalamization) in the region. The lava, a traditional dance of Mlaiku is today known as lava dance, a part of modernization of the tradition and culture by the administration. (Lava in older days meant beat of the drum, or rhythmic movement accordingly with the beat (dance). Lava and beru were performed together.)

The administration of Lakshadweep claims that prior to its takeover of the administration the lands were owned by the landlords and it was the administration that abolished the existing system. As far as Minicoy is concerned their pretension is far away from the truth. Though the Bodung or the Manikfan owned the land, the land in the southern part that covers around 5 kilometers were acquired by the administration, compelling the islanders to lead a crowded life around the middle of the island, until recently, till the land was distributed among the islanders. The area was known as Bandaara Bing, which literally means government land in Divehi. Most of the authors and the outsiders call this as Pandaaram; yet another process of Holhification? It is said that the Maldive king gifted the land to the people. But after the takeover by the Lakshadweep administration the land was acquired. The unawareness of the people during those days added to their advantage. How much of the land would have been owned by the so called landlords when most of the land was acquired by the government? It is clearly evident that the people of Minicoy were exploited by the administration than the Bodung.

"...The rights of the people of Maliku, under the articles 29, 345, 347, 350A and B, are being completely neglected by the Administration, which is a matter of serious concern...."

Throughout the years Minicoy stood among the Lakshadweep islands for its unique language, culture and tradition. Lot has been fabricated and tarnished by many authors about the place. The innocence of the people has been misused, and exploited. The people of Minicoy are eligible for the minority status entitled by the constitution, as they form the minority population with a different language and culture in Lakshadweep. This minority community that has to be protected under the minority act of Indian constitution is neglected for past 50 years, by the arrogant attitude of the Lakshadweep Administration. The community is under pressure for acculturation due to the outside forces and destructive policies by the Administration. The rights of the people of Maliku, under the articles 29, 345, 347, 350A and B, are being completely neglected by the Administration, which is a matter of serious concern.