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Feb. 24, 2012
Parur synagogue restoration
A fusion of Indian and Jewish elements create a distinct esthetic.
JAY WARONKER AND SHALVA WEIL
Many people may have heard of the Cochin Jews in southwestern coastal India, but far fewer know that there were in fact other small Jewish communities over the centuries in this same region of the country, each revolving around individual synagogues. Although there is a tradition of synagogue building in the central area of the state of Kerala going back to the medieval period, there are seven buildings, some dating in part from the 16th and 17th centuries, that survive in altered form today.
The most famous of these extant synagogues is the Paradesi synagogue in Jew Town/Mattancherry, Kochi (formerly Cochin), with its low clock tower seen from the street and blue and white willow-pattern tiles imported from China paving its sanctuary floor. In 1968, Prime Minister Indira Gandhi attended its quartercentenary celebrations, and the Indian government issued a commemorative stamp on the occasion. Today, there are only nine Paradesi Jews left in Jew Town, and a Chabad rabbi conducts the services, pulling in Israeli backpackers and other Jewish tourists to make up the minyan.
In the 1990s, the interior architecture of another synagogue, the Kadavumbagam, located just down Jew Street from the Paradesi synagogue was dismantled and brought to the Israel Museum in Jerusalem, where it is now an attraction in the newly opened venue.
In Ernakulam, the commercial centre of Kochi on the mainland, two former synagogues remain but are no longer functioning houses of prayer. The first, the Kadavumbagam on Market Road, since the early 1980s, has been under the control of and operated by a local Jewish businessman as a plant nursery and fish shop, although the sanctuary to the rear remains partially intact. Curious visitors are welcome to have a look inside. The other, the Tekkumbagam, a far more recent yet still traditionally designed structure that replaced earlier synagogues dating back some centuries, is around the east corner on Jew Street behind a locked gate to the north side of the street. Heritage plaques have recently been affixed to both these synagogues by the first author of this article on behalf of the Association of Friends of the Kerala Synagogues identifying them as Jewish sites.
In February 2006, an abandoned and dilapidated synagogue that had in the past served Kerala’s Jews in the verdant village of Chendamangalam, was re-opened as a cultural site. Following the careful restoration of the building by the Kerala office of the Indian Department of Archeology, a permanent exhibition on local Jews was opened. It was initiated by the two authors of this article, coordinated by Marian Sofaer as project manager, and funded by the Koret Foundation of San Francisco.
Farther north, in the municipality of Mala, there is also a former synagogue, although this now-closed building has been altered and left to deteriorate for some decades. In 1955, when its congregation left en masse for Israel, the synagogue was turned over to the local government for civic purposes, but the building and the nearby Jewish cemetery were neglected for some time. There is now a plan by the government of Kerala to bring these spaces back to form.
In 2010, the Kerala government decided to fund a new project to restore the next of Kerala’s abandoned synagogues, in the town of Parur, also called Vadakkan Paravoor, located north of Kochi. This synagogue, set on Jew Street in Parur near the town centre, represents the most complete and elaborate example of a Jewish house of prayer, incorporating many influences of design from this region of Kerala, as well as longstanding Jewish building traditions. There once was a vibrant Jewish community here but, today, all the Jews from Parur (with the exception of one or two) live in Israel or elsewhere. The careful restoration of the Parur synagogue, funded by the governments of Kerala and India, is almost complete. The project is part of the larger eco-friendly Muziris Heritage Site undertaking to conserve and preserve a number of historic religious (Hindu, Muslim, Christian and Jewish) buildings, urban spaces and natural places in central Kerala.
It is commonly thought that the Parur synagogue was built as early as 1164 CE. The original building fell into disrepair and another structure was erected on the same site in 1616. A stone slab with Hebrew text that can still be seen on an exterior wall within the synagogue compound testifies to this. It is believed that the ner tamid once hanging in the 1164 synagogue was moved to the 17th-century building. According to a legend, the Jews of Parur were so rich and proud that they offered incense at a public altar. For this act of hubris, since their behavior seemed to recall a religious ceremony reserved only for the holy Temple, the Parur synagogue congregation was stricken with the plague. Their 12th-century synagogue fell into disuse, and the ner tamid was hung out on the street as a sign of contrition, where it was seen nearly 200 years later by an English observer.
David Yaacov Castiel, the fourth mudaliyar (community leader) of Kerala’s Jews, was responsible for rebuilding the Parur synagogue in 1616. According to a local Jewish song written by a Jewish poet to honor the synagogue, a fire damaged the building around 1662, and it was refurbished. This blaze could have been set by the Portuguese colonizers, since they had laid claim to Kerala and also burned the Paradesi Synagogue in Kochi about the same time. Kerala Jews never suffered from antisemitism at the hands of their Indian neighbors, but the Portuguese colonizers tried to institute the Inquisition.
For more than 120 years, the renovated synagogue served the needs of the congregation until a Muslim tyrant, Tipu Sultan (1750-1799) from Mysore, and his armies invaded Kerala in 1783. Tipu Sultan was responsible for the destruction of thousands of non-Muslim religious buildings, which included Hindu and Jain temples, Christian edifices and churches, and synagogues. He also tortured and forced the conversion of followers outside his faith, or had them killed. It is likely during this period that the Parur synagogue was attacked again.
By 1790, the Third Anglo-Mysore War marked the doom of Tipu Sultan, as he ceded the kingdom of Malabar to the British by 1792. However, writing about Kerala Jews, the Church of England missionary Rev. Thomas Dawson, stationed in Kochi from 1817, visited Parur and other synagogues in the area. His observations, recounted by W.S. Hunt, seem to confirm that, even after the passing of more than a quarter of a century, the synagogue had not been repaired. Since the formable menace to the Jews of Parur, Tipu Sultan, had been wiped out, and even though the British were tolerant to Kerala’s Jews, it may seem odd that the synagogue took so long to rebuild. Considering that historians have written about the prosperity and local acceptance of the Parur Jewish community, the logic would be that they would have had the means to restore the synagogue to its former glory. Yet, during the 17th and 18th centuries, the Parur Jewish community had declined in numbers and become less prosperous.
Dawson’s particularly bleak account asserts that they had undergone years of hardship and health issues, and that they were facing discrimination. These factors could explain why the rebuilding of a proper synagogue took so long. Based on Dawson’s fieldwork, most of the structure as it stands today, with the possible exception of the gatehouse, could actually date from no earlier than the second decade of the 19th century.
When Parur’s extant synagogue was built on the same site as the previous building, it was constructed in the centuries-old Kerala tradition using locally quarried laterite stone blocks that were veneered in chunam, a polished lime. These thick walls, normally whitewashed, were punctured by large wooden doors and windows. Despite any memory of Portuguese aggression against the Jews, the Parur synagogue incorporated Portuguese colonial detail, such as swirling rope patterns, fan-pattern ornamentation, circular attic vents with star-shaped surrounds, wooden railings and struts, and revealed bands of trim on its wall surfaces. With its locally cut and crafted wood roof framing exposed at its deep eaves in response to the annual monsoons, clay roof tiles covering its pitched surfaces and carved wood ends, the Parur synagogue is an archetypical example of the Kerala style.
As with other Kerala synagogues, the Parur synagogue is made up of a collection of buildings forming a distinct compound, including enclosed spaces, covered yet unenclosed rooms, outdoor walled areas and courtyard zones. Among Kerala synagogues, Parur is notable for having the greatest number of connected and consecutive pieces that have survived fully intact, albeit rotting and crumbling in recent decades until the current restoration effort.
Unique to the synagogue at Parur is the way its parts are formally linked in highly axial, extended and ceremonial fashion. Of Kerala’s surviving synagogue buildings, the one in Parur has the longest procession from the gatehouse to the innermost ark. A similar organization can also be seen in some Hindu temples of Kerala and at other religious buildings in the region, including Syrian Christian and Catholic churches and mosques. As a local building type, there is little doubt that synagogue architecture was influenced by the local architecture of buildings belonging to other religions, as well as sharing common liturgical and spatial elements with synagogues the world over. An example is the azara: in the ancient Temple, the space was an outdoor courtyard, yet, in Kerala synagogues, it designates the foyer or anteroom before the sanctuary.
When will visitors be able to view the newly renovated Parur synagogue in its restored glory? Benny Kuriakose, the conservation architect appointed by the government of the state of Kerala to direct the work and who worked with the authors of this article as advisors to the project, recently stated that the estimated date of opening is April 2012, although it could be postponed to the autumn. According to Kuriakose, “there is about 15 percent” of the work left. “The new special officer who took charge in November 2011 has started looking at things seriously,” he said. The actual inauguration of the restored synagogue compound will take place at a later date, but feelers have been put out by the government to the office of India’s prime minister, Dr. Man Mohan Singh, to attend the ceremony.
Jay Waronker is an architect and professor of architecture in the United States whose scholarship focuses on the synagogues and other Jewish architecture of the Indian subcontinent and sub-Saharan Africa. Shalva Weil is an anthropologist and specialist on Indian Jewry, and a senior researcher at the Hebrew University of Jerusalem. Both serve as advisors to the Parur synagogue restoration project. To learn more about the project, visit cochinsyn.com.
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