Aśu the Convert: A Slave Girl or a Nāyar Land Owner?

Aśu was a twelfth-century woman from the West Coast of South India. She is mentioned as a Tuḷuva “slave girl” (šifḥa) in a deed of manumission authored by Abraham Ben Yijū, a Jewish merchant who lived with her for nearly eighteen years and had children with her. It is thus accepted that Aśu was a m...

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Main Author: Ophira Gamliel
Format: Article
Language:English
Published: CERES / KHK Bochum 2018-04-01
Series:Entangled Religions - Interdisciplinary Journal for the Study of Religious Contact and Transfer
Subjects:
Online Access:https://er.ceres.rub.de/index.php/ER/article/view/863
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spelling doaj-48a947808cf9489db8bd01b5363af22c2020-11-25T01:19:33ZengCERES / KHK BochumEntangled Religions - Interdisciplinary Journal for the Study of Religious Contact and Transfer 2363-66962018-04-01610.13154/er.v6.2018.201-246863Aśu the Convert: A Slave Girl or a Nāyar Land Owner?Ophira Gamliel0Theology and Religious Studies, University of Glasgow Aśu was a twelfth-century woman from the West Coast of South India. She is mentioned as a Tuḷuva “slave girl” (šifḥa) in a deed of manumission authored by Abraham Ben Yijū, a Jewish merchant who lived with her for nearly eighteen years and had children with her. It is thus accepted that Aśu was a manumitted slave. However, there is evidence to the contrary suggesting that Aśu was a member of a matrilineal household of the Nāyar caste of landlords, and that by allying with her, Ben Yijū was establishing a transregional network in collaboration with hinterland Indian merchants. In what follows, I examine the textual evidence from the Cairo Geniza related to the couple and reevaluate it against the anthropological history of Nāyars, especially in relation to their matrilineal inheritance customs and intercaste matrimonial alliances. Arguably, familial alliances such as those of Aśu and Ben Yijū matured into full-fledged communities of Jews, Christians, and Muslims in the region. A better understanding of the relations between these two individuals, Aśu and Ben Yijū, can shed light on the history of the transregional maritime networks and, consequently, on the history of interreligious relations in the Malayalam-speaking region. https://er.ceres.rub.de/index.php/ER/article/view/863intermarriageslavesconversionspremodern Malabartrade networks
collection DOAJ
language English
format Article
sources DOAJ
author Ophira Gamliel
spellingShingle Ophira Gamliel
Aśu the Convert: A Slave Girl or a Nāyar Land Owner?
Entangled Religions - Interdisciplinary Journal for the Study of Religious Contact and Transfer
intermarriage
slaves
conversions
premodern Malabar
trade networks
author_facet Ophira Gamliel
author_sort Ophira Gamliel
title Aśu the Convert: A Slave Girl or a Nāyar Land Owner?
title_short Aśu the Convert: A Slave Girl or a Nāyar Land Owner?
title_full Aśu the Convert: A Slave Girl or a Nāyar Land Owner?
title_fullStr Aśu the Convert: A Slave Girl or a Nāyar Land Owner?
title_full_unstemmed Aśu the Convert: A Slave Girl or a Nāyar Land Owner?
title_sort aśu the convert: a slave girl or a nāyar land owner?
publisher CERES / KHK Bochum
series Entangled Religions - Interdisciplinary Journal for the Study of Religious Contact and Transfer
issn 2363-6696
publishDate 2018-04-01
description Aśu was a twelfth-century woman from the West Coast of South India. She is mentioned as a Tuḷuva “slave girl” (šifḥa) in a deed of manumission authored by Abraham Ben Yijū, a Jewish merchant who lived with her for nearly eighteen years and had children with her. It is thus accepted that Aśu was a manumitted slave. However, there is evidence to the contrary suggesting that Aśu was a member of a matrilineal household of the Nāyar caste of landlords, and that by allying with her, Ben Yijū was establishing a transregional network in collaboration with hinterland Indian merchants. In what follows, I examine the textual evidence from the Cairo Geniza related to the couple and reevaluate it against the anthropological history of Nāyars, especially in relation to their matrilineal inheritance customs and intercaste matrimonial alliances. Arguably, familial alliances such as those of Aśu and Ben Yijū matured into full-fledged communities of Jews, Christians, and Muslims in the region. A better understanding of the relations between these two individuals, Aśu and Ben Yijū, can shed light on the history of the transregional maritime networks and, consequently, on the history of interreligious relations in the Malayalam-speaking region.
topic intermarriage
slaves
conversions
premodern Malabar
trade networks
url https://er.ceres.rub.de/index.php/ER/article/view/863
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