Caste and caste inequalities are existing as a factual reality in the present day too. In Kerala, irrespective of high development, literacy and secularism, caste is still a crucial matter in the social and cultural life of the people. Related to the caste system in the Hindu religion is hierarchy in status, prevailing inequalities in power and wealth as well as imbalances in the religious sphere. This study explores such a case in which the famous religious ritual of kaliyattam in Northern Kerala is subjected to an ethnographic investigation. What resulted is the understanding of the harsh realities existing in the society in terms of caste and ritual authorities and exploitation. The different communities in the region that are a part of the ritual have to follow strict customs, which are mostly exploitative economically and unjustifiable and inhumane socially.

Worship of female deities has a history going back to the overall practice of religious worship in human society. This kind of worship has been done with various forms of rituals and performances using images, idols, etc., and the theyyam of North Malabar in South India have a special significance in this regard. In the ritual ceremony of kaliyattam, the deities are worshipped as theyyam (Ashley 1979; Miller 1954; Tarabout 2005). The word theyyam is a corrupt form for the term 'daivam', which means god in Malayalam. Specialised performers belonging to specific caste groups wear symbolic attire with elaborate costumes, make-up and properties and get transformed into gods and goddesses. To complete this physical and visual transformation, they also hope to be possessed by the divine power through a series of rituals in traditional shrines. The theyyam then performs a series of acts and demonstrates the myths, legendary tales and portray godly characters before the audience. The key part of the ceremony is the dance of the deity that takes place towards the end of the main rituals. After the dance, the theyyam-the god incarnate-blesses the devotees. There are hundreds of different theyyams in the pantheon, and a majority of them are female goddesses. The emic view of the community suggests that the whole ritual itself is connected to the worship of Kalithe ferocious Shivite goddess, and not surprisingly, most theyyams have myths related to Kali, the manifestation of Lord Shiva's power through feminine form. Another group in the pantheon, which is related to Photo Essay

Food and feast are integral and key components of human cultures across the world. Feasts associated with religious rituals have special social and cultural significance when compared to those in any other festivities or celebrations in people’s life. In this study, an approach is made to comparatively analyze the feasts at religious festivals of two distinctive groups of people, one with a characteristic of simple society and the other of a complex society. The annual feast happening at the hamlets of the Anchunadu Vellalar community in the last days of the calendar year is an occasion that portrays the egalitarian nature of the people. While this feast is restricted within a single community of particular caste affiliation and geographical limitations, the feast associated with the kaliyattam ritual of village goddess in North Malabar is much wider in scope and participation. The enormous feast brings the people in a larger area and exhibits a solidarity that cuts across boundaries of religion, caste and community. Beyond the factors of social solidarity and togetherness, these events also illustrate its divisive characters mainly in terms of social hierarchy and gender. A comparative study of both the two feasts of two different contexts reveals the characteristic features of religious feasts and the value of food and feast in social life and solidarity and also how it acts as a survival of their past and as a tradition.