MDC Understanding Kerala : Society, Economy & Ecology

1. Malabar Cuisine: History, Culture and the Present – Dr. Azeez Tharuvana

2. Me, Myself, Mattancherry – Anitha Thampi

3. Tale of the Only Parsi Temple in Kerala – Left Right Voice

4. Pudava – Asokan Marayoor

5. A Flood of Disasters (from My Life as a Comrade) – K.K. Shailaja

6. A Word to Mother – Vijayaraja Mallika

7. I am not to be called a panan – Kunjaman M.

8. Freedom Fight – Asanghadithar – Kunjila Mascillamani

9. Kerala Devolopment in Focus – Govindan Parayil and T.T. Sreekumar

10. Why We Work and Live in Kerala: Migrant Labourers Speak

11. Varika, Vanguka ( come and buy )– P.P. Ramachandran

12. Kudumbasree – The Real Kerala Story

13. Manhole – Dir. Vidhu Vincent

14. Forest, Wildlife, Humans: Conflicts, Interactions, Co-Existence – Interview

with N. R. Anoop (Translated by Manila C. Mohan)

15. Sex, Lies & a Book – Documentary on Nalini Jameela

1.Malabar Cuisine: History, Culture and the Present – Dr. Azeez Tharuvana

The essay “Malabar Cuisine: History, Culture and the Present” by Dr. Azeez Tharuvana presents a deeply
insightful narrative on how the cuisine of the Malabar region in Kerala has played a powerful role in shaping
not just the local culture, but also the identity of the people. Dr. Tharuvana, an academic, writer, and
researcher with a deep understanding of tribal studies and folk traditions, uses his expertise to explore how
food is not just about sustenance but also about memory, tradition, social bonding, and heritage. The essay
goes beyond mere descriptions of food—it uncovers the social, historical, and cultural roots of Malabar's
vibrant culinary landscape and how it evolved through centuries of migration, trade, and internal exchange.

Food in Malabar is not just about taste—it is about happiness, health, rituals, and belonging. The Malabar
region, consisting of Palakkad, Malappuram, Kozhikode, Kannur, Wayanad, and Kasargod, offers a cuisine
that reflects its pluralistic culture. This food tradition has been shaped by a variety of influences: rural
customs, foreign invasions, trade, and the migration of different religious and caste communities over the
centuries. It is a space where indigenous tribal knowledge, Arab culture, Christian and Brahmin traditions,
and modern global trends have all come together to create a unique and evolving culinary identity. A dish like
biriyani, for instance, may seem foreign, but the Malabar version is a distinctly local creation, with its own
native spices, methods, and presentation. The same is true for dishes like Al-faham and Kuzhimanthi, which
though of Arab origin, have been customized to suit local preferences.

Historically, Malabar's position as a coastal trade hub was crucial in shaping its cuisine. The Malabar Coast
was famous for its spice wealth, attracting traders from Arab and European regions. Spices like pepper,
cardamom, cinnamon, and turmeric were so valuable that they were not just culinary items but also treated
as sacred commodities with medicinal, cosmetic, and even religious uses. The Arabs, who came as traders,
often stayed back, married local women, and blended their customs with local life. This mingling of cultures
even created a new dialect, Arabi Malayalam, and this cross-cultural fertilization greatly impacted the food
culture. The influence of Arab traditions can still be seen in communal eating practices where people,
especially in Muslim families, sat around a single large plate to eat—a practice linked to the Arab way of
sharing food during social or religious gatherings.

In addition to external influences, internal migrations also played a major role. For instance, the arrival of
Namboothiris in the 8th century and the later migration of Christians from central Kerala brought new
ingredients and cooking methods. The Christians popularized meat dishes like pork, chicken stew, and beef
preparations, which were not common earlier, especially in predominantly Muslim areas. This shows how
migration led to food experimentation, resulting in a more diverse cuisine. These new dishes weren’t simply
added—they were adapted and transformed according to regional tastes and available ingredients.

What truly makes Malabar cuisine unique is its deep connection with traditional knowledge and nature. Food
wasn’t just for filling the stomach—it was medicine, culture, and seasonal rhythm all rolled into one. Many
plants and herbs used in old Malabar kitchens were valued for their healing properties. These were often
cultivated in backyards or found growing naturally, and knowledge of their uses was passed on through folk
songs, sayings, and riddles. Simple, humble dishes like kanji (rice gruel), often modified with local herbs and
spices, were not just everyday food but also seasonal medicines. For instance, morunnu kanji (curd rice
gruel) was considered cooling and suitable during hot seasons. Even so-called “weeds” were used—leaves
of tapioca, colocasia, pumpkin, and various creepers were all included in the local diet. These practices
showed an intimate understanding of nature and health, where food habits changed according to the
seasons. Summers demanded light vegetarian food, while rainy seasons allowed for more meat and heavy
dishes to boost energy and immunity.

There were also specific food customs related to life events. After childbirth, women were given certain
special preparations believed to aid healing and strength. During weddings or religious festivals, food had
symbolic value. In the holy month of Ramadan, especially in towns like Thalassery, the breaking of the fast
(iftar) became a feast of creativity. Dishes that had been handed down through generations coexisted with
newer experiments, often influenced by global trends. In fact, with the rise of Gulf migration, many returning
migrants brought with them Arab-inspired food items like Al-faham and Kuzhimanthi, which are now adapted
into the mainstream Malabar food scene. While many old dishes are disappearing due to modernization and
lifestyle changes, migration and media have also brought in new life, making Malabar cuisine a constantly
evolving tradition.
Another fascinating aspect is the communal nature of food in Malabar. In many Muslim households, people
would eat together from a single plate—elders, children, relatives, and even strangers. This was a custom
believed to have Arab roots and was practiced during major occasions like weddings and religious
commemorations. It showed the deeply social and inclusive nature of food culture in the region. Food was
not individualistic—it was a shared experience that reinforced social bonds and a sense of togetherness.

However, as time changes, some of these practices and dishes are slowly fading. The essay suggests that
modernization, urban lifestyles, and a decline in traditional agricultural practices have led to the neglect of
many native food items and cooking styles. Backyard plants once treasured for their medicinal value are now
often uprooted as weeds. But at the same time, this loss is counterbalanced by the culinary creativity
brought by migration and technology. The modern Malabari kitchen continues to absorb, adapt, and reinvent,
staying rooted in heritage while embracing newness.

In conclusion, Dr. Azeez Tharuvana’s essay is not just about the dishes we eat—it is about the stories they
carry, the journeys they have taken, and the memories they hold. Malabar cuisine reflects the region’s
pluralistic society, its long history of trade and migration, and its intimate relationship with nature. It is a
living tradition shaped by community wisdom, seasonal rhythms, cultural rituals, and global influences. The
essay beautifully reminds us that food is more than nutrition—it is a carrier of culture, identity, and
continuity. Understanding Malabar’s food is to understand its people, their history, and their deeply rooted
way of life.

● What does food represent?

Food in the essay represents more than simple nourishment; it embodies the cultural soul and shared
identity of a region. It carries within it the stories of people, their history, environment, and collective
memory. When people sit down to eat, they are engaging with layers of tradition—agriculture, rituals,
seasonal cycles, social values, and even ancient trade routes. In Malabar, food tells us about the monsoon
rhythms, the spice-rich soils, the tribal knowledge of wild plants, and the arrival of traders and migrants.
Each dish becomes a chapter in the region’s story, reflecting how people adapted and celebrated their
surroundings over centuries. Thus food functions as a living archive of a community’s past, present, and
belonging.

Above all, food is a bridge between generations and cultures. It is how grandparents pass on medicinal plant
wisdom, how festive menus preserve religious identity, and how culinary tastes evolve yet remain rooted. In
this way, food carries emotional resonance—comfort in taste, shared experience in meals, pride in local
flavors, and a sense of unity in communal feasts. The essay makes clear that food is a language through
which people express who they are, where they come from, and what they value emotionally and socially.

● According to the text, what is one of the primary roles of food besides sustenance?
Besides mere physical sustenance, the essay emphasizes that food serves as a cultural and social anchor. It
builds and sustains community—the act of preparing, sharing, and eating meals forges bonds of family, faith,
tradition, and belonging. Through food, values are taught and memories created: life transitions like
childbirth and weddings are ritually marked with special dishes, while daily fare connects individuals to
ancestral rhythms and environmental cycles. In Malabar, sharing a thalam during Muslim festivals or offering
medicinal kanjis in rainy seasons reflect how food intertwines nourishment with social cohesion and spiritual
meaning. Thus, food becomes a tool of cultural continuity, transferring knowledge about seasons, health,
and rituals from one generation to the next.

Furthermore, food also represents well-being—it is deeply intertwined with the Ayurvedic principle that what
you eat affects how you feel. The traditional use of backyard plants, seasonal adjustments, and medicinal
recipes like marunnu kanji shows an intrinsic understanding that food and health are inseparable. Every item
consumed carries potential for healing, social bonding, or spiritual reflection. In this context, food is not just
eaten—it is experienced, remembered, and celebrated as part of regional identity.

● Name two factors that have influenced the culinary traditions of the Malabar region.
Two important influences on Malabar’s culinary traditions are foreign trade and internal migration. Being a
spice-rich region, Malabar attracted seafaring traders from Arabia, Europe, and other parts of Asia across
centuries. These visitors brought their own cooking methods, ingredients, and dining etiquettes, which
merged with local food habits. This led to dishes like flavoured biriyanis, curries with imported spices, and
communal eating styles from Arab origins becoming integral to Malabari life. At the same time, the region
experienced waves of internal migration—such as Namboothiris arriving centuries ago and Christian groups
moving from central Kerala in the 20th century. These migrants introduced new food preferences—like beef
and pork dishes—along with their own cooking tools and styles. These internal shifts altered local tastes and
increased dietary diversity. Together, external and internal influences interwove to make Malabar a cuisine
shaped by exchange and innovation.

● What is an example given in the text of a dish that Malabaris have indigenised?
A clear example of indigenisation in Malabar cuisine is biriyani. Though biriyani has origins in Middle Eastern
and Central Asian culinary tradition, the Malabari version uses local rice varieties, spices like cinnamon,
cardamom, and black pepper, and cooking techniques adapted to the tropical climate. The result is a
distinct flavour profile that stands apart from North Indian or Persian biriyanis. In the essay, dishes like Al-
faham and Kuzhimanthi are also cited—these are based on Arabic roasted chicken and biriyani-like
preparations, yet have been transformed by using coconut oil, local peppers, and regional side dishes.
Through this process of indigenisation, originally foreign dishes have become cultural staples, showing how
Malabar cuisine embraces new influences while giving them a uniquely local soul.

● What made Kerala the "spice garden of the ancient world"?

Kerala earned the title of "the spice garden of the ancient world" because of its prolific cultivation of highly
prized spices—especially pepper, cardamom, cinnamon, and turmeric—thanks to the region’s rich Western
Ghats’ soil and climate. Its coastal ports became focal points for international trade as far back as the time
of ancient Egyptian civilization. Spices from Kerala were so valuable that they were not used just in cooking,
but also as medicines, perfumes, and religious offerings. Their rarity and versatility made them ingredients of
luxury and status in foreign civilizations. This unique abundance and the export of spices shaped Kerala not
just agriculturally but economically and culturally, enabling it to become an essential player in global history.

● Which ancient civilization was mentioned as the first consumers of pepper from Kerala?
The essay specifically mentions that the Egyptians were among the earliest consumers of Kerala’s pepper.
Archaeological findings suggest that Kerala’s pepper was being exported to Egypt during the Bronze Age.
Remarkably, peppercorns were even found in the nostrils of the mummy of Pharaoh Ramses II, signaling its
burial value and prestige. The Egyptians used this spice not only as a flavor enhancer but also likely for ritual
purposes. This early trade connection underlines the global historical influence of Kerala’s spice commerce
and its cultural reach long before modern forms of globalization.

● What was one consequence of the Arab traders settling in north Kerala for the region's culture?
When Arab traders settled in north Kerala, one major outcome was the emergence of a unique Muslim
community, known as the Mappilas, which blended Islamic and Kerala cultural identities. Their arrival
brought new religious practices, traditions, languages, and cuisines. Foods like pathiri, aleesa, and specific
meat curries became associated with Muslim households. Communal eating styles—like sharing from a
single plate—were adopted in local culture. The influence extended beyond cuisine to language (Arabi
Malayalam) and social rituals. Thus, the Arab presence reshaped local culture in enduring ways, embedding
their influence into heritage, identity, and communal life in Malabar.

● Name one food item that reached Malabar through internal Christian migration.
One significant item that came with internal Christian migration was the beef cutlet. As Christian
communities moved from central Kerala to Malabar between the 1930s and 1970s, they brought with them
meat-based recipes including beef dishes—which had not been widely accepted in predominantly Muslim
and Hindu Malabar. Over time, these recipes were embraced and incorporated into local cuisine, sometimes
even blending with local spices or preparation styles. The introduction of beef dishes like cutlets illustrates
the role of internal migration in diversifying Malabar's food culture and challenging culinary norms.

● What was a notable way food was traditionally consumed in Muslim joint families in Malabar?
Traditionally, Muslim joint families in Malabar practiced communal eating from a single large plate, often
called a “thalam.” Family members, from elders to babies, would sit together—sometimes even mixing with
guests—and eat using their hands or coconut-shell spoons. This custom, adopted from Arab social
practices, symbolized humility, unity, and collective identity. It was common not only in homes but also
during weddings, religious festivals, and commemorative gatherings. This practice emphasized equality at
the dining table, reinforcing mutual respect, familial closeness, and social solidarity—undeniable values that
shaped communal life and cultural identity.

● What is the significance of "marunnu kanji" mentioned in the text?

"Marunnu kanji," or medicinal porridge, is significant because it exemplifies how food in Malabar is viewed as
a healing force. Typically made during the monsoon season or after childbirth, it is a gruel enhanced with
Ayurvedic herbs and ingredients intended to restore balance and immunity. It addresses the three doshas to
cleanse the body and promote health. The preparation and consumption of marunnu kanji highlight the
traditional wisdom that food is preventive medicine, and provide strong insight into the integration of
cooking, healthcare, and cultural practice. This holistic approach to food shows how culinary habits are
aligned with ecological seasons and well-being.

● What is the main ingredient of the special dish "musaara" from Thalassery's Ramadan cuisine?
The main ingredient of “musaara,” a special dish enjoyed during Ramadan in Thalassery, is mashed
banana—a locally available tropical fruit. This mashed fruit is often combined with coconut, ghee, sugar, and
fragrant spices like cardamom to create a sweet, soft, and energy-rich dish ideal for breaking fast. Musaara
showcases how locally grown ingredients are transformed into festive dishes that nourish the body and uplift
the spirit during religious observance, capturing the essence of regional flavor and community tradition.

● Explain the initial assertion that cuisine plays an "indisputable role" in shaping a region's identity.
At the very outset, the essay declares that cuisine holds an indisputable influence in shaping the identity of a
region, and this statement resonates through every page that follows. Food embodies culture in its most
tangible form—it is a daily practice that brings people together and reveals how individuals relate to their
land, seasons, traditions, and each other. In the context of Malabar, cuisine tells a multifaceted story of
geography and environment, of monsoon patterns and rice cultivation, yet it also narrates the region’s history
as a spice hub that drew visitors from Arabia, Europe, and beyond. These visitors did not just trade goods;
they exchanged ideas, ways of life, spices, recipes, and even modes of social interaction—from communal
eating to celebratory feasts.

Cuisine, therefore, becomes a mirror reflecting pluralism. In Malabar, dishes like biriyani, pathiri, and
marunnu kanji sync with religious practices from diverse communities—Muslim, Christian, Hindu, and
tribal—yet also converge around common ingredients and shared spaces. Food shows how these
communities coexist, borrow from each other, and find unity in variety. Culinary identity in Malabar is shaped
not only by what people eat, but how and when they eat it—during Ramadan, weddings, harvests, or everyday
meals. These rituals are deeply symbolic, reinforcing familial roles, lifecycle transitions, and seasonal
awareness. Without understanding cuisine, one cannot fully grasp Malabar’s cultural rhythms.

Moreover, cuisine is integral to social memory. Recall how biriyani connects present-day celebrations to
centuries-old traders, or how marunnu kanji connects individuals back to ancestral knowledge of body and
mind. Each spoonful is steeped in memory. When tastes change—e.g., when old recipes disappear or
backyard plants are replaced by packaged foods—it marks a break in continuity. That’s why food is
indisputable—it is anchored in land, language, lineage, and lifestyle. It can be tasted, felt, and shared, yet its
significance goes far deeper. Food is how identity is lived, remembered, and passed on—its role cannot be
overestimated.

● Discuss the interplay between rural food practices and foreign influences in the Malabar's culinary
tradition.
Malabar cuisine is a fascinating tapestry woven from two rich threads: deeply rooted rural food practices and
external cultural influences from traders, migrants, and invaders. On one side, the land itself shaped how
food was grown, gathered, prepared, and consumed. Farmers, tribal communities, and village dwellers relied
on rice, coconut, native vegetables, wild herbs, and local fish—ingredients suited to monsoon cycles and
tropical soils. The knowledge passed down through generations covered everything from backyard medicinal
plants to the lunar calendar’s relationship with diet. These practices emphasized balance, seasonality, and a
connection to land—values that rooted food in everyday life.

Into this world came layers of foreign influence. Arab sailors brought rice dishes, spices, and communal
eating styles; European colonizers introduced new crops like jackfruit and mango; and later internal migrants
brought beef, baked goods, and different cooking techniques. But none of these foreign additions were
simply adopted. Instead, Malabaris morphed them into something locally meaningful. Arab rice dishes
became biriyanis flavored with Kerala pepper and coconut oil; European fruits became snacks and curries in
jackfruit and mango thoran. Foreign meat dishes were given new spice blends and cooking styles. In other
words, the foreign ingredients and concepts were themselves shaped by local environments, palates, and
philosophies. The result was a cuisine that remains distinctly Malabari—rich in flavor, connected to place,
and reflective of a plural society.

This interplay is also a story of continuity and change. The traditional practices maintain ecological wisdom—
seasonal eating, medicinal plants, communal meals—while foreign influences introduce novelty, enriching
the culinary repertoire without severing heritage. Malabar cuisine, therefore, becomes a model of adaptation:
open but anchored, evolving yet remembering. It shows that cultural exchange is not erasure—it is
enrichment, a weaving of threads that enhances color and texture without losing the original pattern.

● Describe the process of "indigenisation" as it relates to Malabar cuisine.

Indigenisation, as portrayed in the essay, is more than merely adapting something foreign—it is actively
transforming it to feel intrinsically local. In Malabar cuisine, many iconic dishes have foreign origins but are
recognized today as deeply rooted regional specialties. This happened through a process of continuous
adaptation across generations and communities.

Take biriyani, for example. Its earliest versions came from Persian or Mughal kitchens, featuring saffron, dry
fruits, and distinct rice layering. In Malabar, however, biriyani was reshaped with glutinous rice, local spices
like black pepper and cinnamon, coconut oil, and a unique method of cooking in a clay pot. The result is not
just biriyani with a Malabar accent but a wholly different character—unmistakably local. Another example is
pathiri, a soft rice pancake with roots in Arab culture, now a staple of Malabari Muslim homes. The local
version is lighter, slightly sweet, and served during Ramadan and ceremonial occasions, retaining ritual
meaning while reflecting indigenous ingredients and techniques.

Even Al-faham (roasted chicken) and Kuzhimanthi (a type of chicken biriyani) are originally Arabic dishes that
have been “Malabar-ised”— tuned with local masalas, paired with coconut chutneys, and cooked in earth
ovens to match Kerala’s aromas. Indigenisation also applies to the use of native plants. For example, wild
greens and leftover leafy vegetables became side dishes mixed with coconut, chili, and mustard seeds—
reflecting an attitude of using what grows around you rather than replicating external dishes. Over time, these
indigenised dishes become benchmarks of local identity, celebrated in festivals, restaurants, and memory.
Indigenisation, therefore, is not a passive act—it is creative ownership. It shows how a community can claim
foreign culture, reshape it, and create lasting traditions that anchor identity and innovate simultaneously.

● Discuss the historical significance of the Malabar Coast as a major trading centre, particularly
concerning spices.
The Malabar Coast sits at the heart of world history as one of the earliest and most critical spice trade hubs.
Its lush geography encouraged the cultivation of high-value spices—pepper, cardamom, cinnamon,
turmeric—that were rare and coveted by ancient civilizations. Long before European colonization, the Arabs
navigated the monsoon winds to Indian shores, and before them came the Romans and Greeks who valued
pepper so much that it was used as currency and even found its way into tombs of Egyptian pharaohs. Kerala
pepper, for example, was discovered in the nostrils of the mummy of Ramses II, showcasing how deeply
these spices penetrated elite societies.

This spice trade transformed Malabar into a global economic powerhouse and cultural melting pot. As ships
docked, markets flourished, and wealth followed. European powers like the Portuguese, Dutch, and British
arrived with armies and merchant fleets, seeking control over spice routes and plantations. The result was
the early globalization of Malabar—spices brought capital, but also religion, architecture, language, and
cuisine. Arab settlements gave birth to the Mappila community; Portuguese brought jackfruit and mango;
Dutch and British left their own botanical legacies.

The trade also spurred cultural synthesis. Locals learned foreign techniques; Arabic cooking methods
influenced daily meals; English and colonial administrative systems transformed agriculture and land
ownership, affecting what people grew and ate. Even today, spices like black pepper and cardamom connect
Malabar farmers to global markets. The historical legacy of the spice trade shows how food commodities can
shape geopolitics, social structures, and cultural identity. Malabar’s cuisine is not just regional—it is deeply
global, rooted in millennia of exchange and adaptation.

● Elaborate on the contributions of the Namboothiris and the Christian communities from central
Kerala in Malabar cuisine.
The Namboothiris, Kerala’s traditional Brahmin class, and the Christian migrants from central Kerala both
left lasting marks on Malabar’s culinary traditions, albeit in different ways. The Namboothiris arrived around
the 8th century, bringing with them temple-based dietary rituals, a rice-heavy menu, and Ayurvedic food
principles. They introduced elaborate vegetarian dishes, ritual foods, and festival meals grounded in spiritual
and seasonal significance. Ingredients like coconut, bananas, and a range of local vegetables formed the
bedrock of their cuisine. They also brought knowledge of Ayurvedic cooking—foods suited to particular
doshas (body-energy types)—which influenced local approaches to health and diet. This shaped Malabar’s
vegetarian traditions, seasonal eating habits, and the idea of food as medicine.

Centuries later, between the 1930s and 1970s, Christian groups from central Kerala migrated to Malabar in
large numbers. They brought with them Western-style cooking—baking, meat processing, and European-
style curries. Their use of beef, pork, and egg-based dishes was a marked departure in meat choices in
Malabar, especially in Muslim-majority areas. Beef cutlets, chicken stews, and appam (rice pancakes)
became community staples. These dishes were layered with regional spices, signifying a harmonious
blending of tradition and innovation.

Together, the two communities mathematically expanded Malabari cuisine—Namboothiris bringing depth of
vegetarian and ritual food, Christians adding breadth with meat, dairy, baking, and Western techniques.
These contributions did not remain separate; instead, they merged with other local practices—trading
influences, tribal knowledge, seasonal adjustments—to create a culinary corpus that is vegetarian yet
hearty, ritualistic yet adaptive, traditional but open to innovation. Their combined legacy is visible in daily
meals and festive feasts across households in coastal and hilly regions of Malabar.

● Briefly explain Ramadan cuisines of Malabar.

Ramadan cuisine in Malabar offers a rich illustration of cultural fusion—religion infused with local flavor.
During the holy month, when Muslims observe daytime fasting, the evening meals or iftar become occasions
of communal and culinary importance. In places like Kuttichira, Thalassery, and northern Wayanad, families
and mosques organize evening feasts featuring an abundant spread of rice-based pathiris, meat dishes,
sweets, and energy-rich drinks. Early evening, cheriyathura includes snacks like cutlets and small sweet
fritters. Later meals bring heavier foods like grilled or fried meats and spiced kanji (porridge). Post-prayer
midnight meals include spiced rice, curries, and homemade sweets. Early morning suhoor meals continue
the tradition with lighter fare like cereal porridges and breads.

In Thalassery especially, Ramadan cuisine becomes a festival of tastes—children looking forward to

unnakaya and musaara, while adults savour kadukkanirachath (mussel-filled pastry), kozhimada, and pathiri
varieties. These dishes combine imported spices, local banana, coconut, wheat, and dairy, creating a
flavorful richness unique to the region. Ramadan foods highlight communal values—families share food with
neighbors, mosques distribute iftar gatherings, and returning emigrants in Gulf nations recreate these
specialties abroad. In essence, Ramadan cuisine in Malabar is spiritual nourishment wrapped in cultural
affirmations—identity seasoned with tradition, faith, and fellowship.

● How does the culinary landscape of Malabar present as a product of diverse influences, both
internal and external?
The culinary landscape of Malabar is itself a living mosaic of diverse cultural, religious, historical, and
ecological influences. From outside, the contributions of Arabs, Europeans, and other traders brought new
ingredients, spices, cooking techniques, and eating habits. These influences arrived through coastal trade,
intermarriage, colonization, and religious permeation. Yet these external gifts did not overwrite local
traditions—they were transformed into locally meaningful forms through the process of indigenisation.

Internally, Malabar cuisine evolved through the contributions of tribal practices, Brahmin rituals, migrations
of Namboothiris and Christians, and local inventiveness using native plants and seasonal cycles. This
creates a cohesive yet complex cuisine that is unified in its regional identity yet varied in its components. A
typical Malabari feast might juxtapose pathiri (rice pancake of Arab origin), beef cutlet (Christian/north Indian
influence), wild greens thoran (indigenous tradition), and marunnu kanji (Ayurvedic seasonal wisdom).
Together, they tell a story of adaptability, coexistence, respect, and innovation in the face of changing
landscapes and cultural intersections.

Malabar cuisine proves that diversity is not fragmentation, but dynamism—different influences deepen the
flavor, scale, and narrative of identity. It becomes continuously persistent yet ever-evolving—a food culture
where history, geography, migration, and ecology are all cooked, shared, and embraced.

● Explain the concept of "indigenisation" as central to understanding the evolution of Malabar cuisine.
Indigenisation is the transformative process by which foreign or external elements are absorbed, reshaped,
and anchored within a local context. It’s central to Malabar’s culinary evolution—foreign dishes and
ingredients flew in on ships and migrations, but they were not merely copied. Instead, they were
reinterpreted using local ingredients, cooking methods, and cultural values. This process didn't dilute
identity—it strengthened it, by converting the foreign into the familiar.

Looking at biriyani, pathiri, Al-faham, or even jackfruit curry, each dish exhibits this process. The foreign
spices and techniques were blended with Kerala’s coconut, rice, wild greens, and Ayurvedic medley. The
result is cuisine that retains hints of its origin, but speaks in a distinct, local dialect. Indigenisation also
applies to culinary knowledge—like medicinal kanjis or communal eating—where foreign ideas enter but are
recognized through the lens of local spirituality and ecology. Thus, indigenisation is key to understanding why
Malabar cuisine is not a patchwork, but a unified tapestry—where everything, no matter its origin, is Malabar-
ised, given cultural meaning, and absorbed into the collective taste.

● What are the specialties of Ramadan cuisines?

Ramadan cuisine in Malabar stands out for its combination of variety, nutrition, cultural authenticity, and
communal spirit. The specialties include light snacks at iftar such as pathiri, unnakaya, and samosas,
followed by more filling items like grilled meats, pulaos, and curries. Unique regional dishes include
musaara—a hearty mashed banana treat; kadukkanirachath—a mussel-filled rice cake; and kozhimada—
flour fritters. Each dish is carefully prepared to be both sustaining and celebratory, balancing sugar, protein,
and spices. These foods showcase how locally available ingredients—rice, banana, coconut, wheat, ghee—
are woven into spiritual practice. The Ramadan feast isn’t just a meal—it’s a snapshot of identity, ritual, and
joy, linking rural roots with global Muslim traditions. Moreover, the cuisine adapts to community needs—
mosques, homes, and public gatherings become settings for generosity, where food is shared with
neighbors, the needy, and distant family, including Gulf returnees who bring certain Gulf-style dishes back
home. Ramadan cuisine in Malabar thus represents faith, ecology, culinary adaptability, and social harmony
wrapped in delicious flavor.

● Describe food culture of Malabar and local knowledge.

The food culture of Malabar represents a vibrant tradition grounded in ecological wisdom, social cohesion,
and cultural fusion. Local knowledge permeates every meal—backyard plants once considered weeds carry
medicinal and nutritious value; seasonal rhythms dictate which dishes are made when; and religious or life
events come with their own culinary markers. Cooking methods carry traditional knowledge too—earth
ovens, coconut-shell utensils, clay pots, and hand-mixing all link back to a lived experience with land and
materials. These practices reveal a mindset of sustainable living: waste-free habits, seasonal planting, multi-
use plants, and collective eating.

Food culture in Malabar is also a site of memory—folk songs, riddles, and rituals encode plant uses, timing,
and meaning. When you eat murynnu kanji in rainy season or share pathiri in Ramadan, you’re participating in
these memory rituals. It is this layered layering—ecological, social, historical, spiritual—that makes
Malabar’s food culture rich, enduring, and alive. Even as modernity pushes some traditions aside, the hold of
local knowledge remains strong in hawker stalls, kitchen memories, and festive menus. This culture of food
is a testament to the adaptability and continuity of human wisdom—even in changing times. It reminds us
that food is never just food—it’s lived culture, remembered stories, and future hope anchored in taste,
community, and nature.

2. Me, Myself, Mattancherry – Anitha Thampi