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(Kachathazhukal) offered by the groom’s party, as a thanksgiving for
89
rearing the bride in faith and morals until her marriage.
90
This ceremony has some significant characteristics:

1. First getting permission from the assembly: (See 3.6.1.2)
2. The maternal uncle of the bride prepares a special circlet with white
cloth and places it on his head: He then blesses the bridegroom and
bride separately.
3. The gesture of Thazhuku: These three elders place their hands at the
sides of the waists of the couple and bless them three times. This
implies assurance on the part of the elders of their continued support
for and guidance of the newly-wedded couple.
4. The gift cloth: before the gesture of thazhuku, the party of the groom
places the gift of cloth for the uncle in the hands of the bridegroom,
who holds it in a gesture of offering.
5. The uncle, after blessing the bridegroom (gesture of Thazhuku),
takes the gift from the hands of the groom and then places it in the
hands of the bride, blessing her in the same manner, then takes the
cloth and returns to his post.
6. The mother and grandmother repeat the same ritual but they do not
ask the permission of the assembly as it has already been done by the
uncle.

3.7.9.4.1 Theological Significance

The most important significance of this custom is the communitarian
aspect of the Christian family. Here two families formally express their
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entering into a communion. The “primordial duality” of the couple does
not exclude the elders who also have an important responsibility to guide
the newly formed family. By this ceremony, Knānites express their
understanding of the identity of family as a ‘community of Love’ where
each member has responsibility. Mutual respect is another meaning of this
ceremony. The family of the groom expresses its gratitude to the elders of
the family of the bride through offering gifts for bringing up their daughter

89 Cf. VELLIAN, J., Knānite Community History and Culture, Syrian Church Series Vol.
XVII, Jyothi Book House, Kottayam, 2001, pp. 71- 72.
90 Cf. LUKAS, P. U., Malayālatte Suriyāni Kristyānikalute Purātanappāttukal (Ancient
th
songs of the Syrian Christians of Malayalam, 1910), 7 Edition, Jyothi Book House,
Kottayam, 1992, pp. 213-214. Cf. J. VELLIAN, Knānite Community History and Culture,
Syrian Church Series Vol. XVII, Jyothi Book House, Kottayam, 2001, pp. 20-21.
91 Cf. JOHN PAUL II, Letter to Families, Gratissimam Sane, no.6, 2 February, 1994, in
AAS 86, 1994, pp. 868-925.

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