As soon as a young man is sufficiently old, his parents look out for a girl as his wife. When she is chosen, the negotiations leading to marriage are opened by the father of the bridegroom, who, along with his brother-in-law and Enangan (relations by marriage), goes to the house of the bride-elect, where, in the midst of relations and friends previously assembled, the formal arrangements are made, and a portion of the bride’s money is also paid. The auspicious day for the wedding is settled, and the number of guests to be invited is fixed. There is also an entertainment for those that are assembled. A similar one is also held at the hut of the bridegroom-elect. These people are too poor to consult the local Kaniyan (astrologer); but, if it is known that the couple were born on the day of the same constellation, the match is at once rejected. On the day chosen for the celebration of the marriage, the bridegroom, neatly dressed, and with a knife and stylus, sets out from his hut, accompanied by his parents, uncles, other relatives, and men of his village, to the hut of the bride, where they are welcomed, and seated on mats in a pandal (booth) put up for the occasion. The bride, somewhat veiled, is taken to the pandal and seated along with the bridegroom, and to both of them a sweet preparation of milk, sugar and plantain fruits is given, to establish the fact that they have become husband and wife. There is no tāli-tying then. The guests are treated to a sumptuous dinner. As they take leave of the chief host, each of them pays a few annas to meet the expenses of the ceremony. The bridegroom, with the bride and those who have accompanied him, returns to his hut, where some ceremonies are gone through, and the guests are well fed. The bridegroom and bride are seated together, and a sweet preparation is given, after which the parents and the maternal uncle of the former, touching the heads of both, says “My son, my daughter, my nephew, my niece,” meaning that the bride has become a member of their family. They throw rice on their heads as a token of their blessings on them. After this, the couple live together as man and wife. In some places, marriage is performed by proxy. A young Vettuva Kanakkan cannot marry by proxy. Neither can the tāli-tying ceremony be dispensed with.
If a woman has abandoned herself to a member of a lower caste, she is put out of caste, and becomes a Christian or Muhammadan. Adultery is regarded with abhorrence. All minor offences are dealt with by the headman, whose privileges are embodied in a Thīturam (royal order), according to which he may preside at marriage, funeral, and other ceremonies, and obtain a small fee as remuneration for his services. He may use a stick, a stylus, and a knife lined with gold. He may wear a white coat, turban and ear-rings, and use an umbrella. He may also construct a shed with six posts for marriage ceremonies. He has to pay a tax of ten annas to the Sirkar (Government). Chittūr Manakkal Nambūdiripad in the tāluk of Talapilly, the Cranganūr Rāja in the tāluk of Cranganūr, and His Highness the Maharāja exercise absolute powers in the settlement of disputes connected with this and other castes.
The Kanakkans believe in magic, sorcery, and witchcraft. Persons who practice the art are very rare among them. They go to a Pānan, Vēlan, or Parayan, whenever they require his services. They profess Hinduism, and worship Siva, Vishnu, Ganapathi, and Subramania, Mūkkan, Chāthan, Kandakaranan, and the spirits of their ancestors are also adored. Vettuva Kanakkans do homage to Kappiri and Vīrabhadran also. Chāthan cannot be worshipped at Cranganūr, as he is opposed to the local deity. Wooden or brass images of their ancestors are kept in their huts, to whom regular sacrifices are offered on Karkadagom, Thulam, and Makaram Sankranthis. In their compounds is often seen a raised platform beneath a tree, on which are placed a few stones representing the images of the demons whom they much fear and respect. Sacrifices are offered to them on leaves.
Patunna Kanakkans invariably bury their dead. The funeral rites are similar to those observed by other low castes. Death pollution lasts for fifteen days. On the sixteenth morning, the hut and compound are swept and cow-dunged. The relatives and castemen are invited, and bring some rice and curry stuffs for a feast. Along with the chief mourner (the son of the deceased) and his brothers, they go to the nearest tank or river to bathe. The Enangan of the family purifies them by the sprinkling of cow-dung water. They return home, and those assembled are treated to a grand dinner. The son observes the diksha (mourning) either for forty-one days, or for a whole year, after which a grand feast called Masam is celebrated.
The Kanakkans are employed in fishing in the backwaters, cutting timber and floating it on bamboo rafts down rivers flooded during the monsoon, boating, pumping out water from rice fields by means of water-wheels, and all kinds of agricultural labour. They were at one time solely engaged in the manufacture of salt from the backwaters. Women are engaged in making coir (cocoanut fibre) and in agricultural labour. Vettuva Kanakkans are engaged in cocoanut cultivating, and making lime out of shells. They are very skilful in climbing cocoanut trees for plucking cocoanuts.
The Kanakkans take food prepared by members of the higher castes, and by Kammālans, Izhuvas, and Māppillas. They have a strong objection to eating at the hands of Veluthēdans (washermen), Velakkathalavans (barbers), Pānans, Vēlans, and Kaniyans. Pulayas, Ulladans, and Nayādis have to stand far away from them. They themselves have to keep at a distance of 48 feet from high caste Hindus. They pollute Izhuvas by touch, and Kammālans and Valans at a short distance. They cannot approach the temples of the higher castes, but take part in the festivals of temples in rural parts. At Cranganūr, they can come as far as the kozhikallu, which is a stone outside the temple at a short distance from it, on which fowls are offered by low caste people.
Kanakku.—A prefix to the name of Nāyars, e.g., Kanakku Rāman Krishnan, and also adopted as a prefix by the Todupuzha Vellālas of Travancore.
Kanchāran.—A Malabar caste, the occupation of which is the manufacture of brass vessels.
Kanchēra.—Kanchēra and Kanchāri are names of the Telugu section of metal-workers.
Kānchimandalam Vellāla. —A name assumed by Malaiyālis of the Salem hills, who claim to be Vellālas who emigrated from Conjeeveram (Kānchipūram).