A local tradition describes the Travancore Kshaurakans as pursuing their present occupation owing to the curse of Surabhi, the divine calf. Whatever their origin, they have faithfully followed their traditional occupation, and, in addition, many study medicine in their youth, and attend to the ailments of the villagers, while the women act as midwives. When a high-caste Hindu dies, the duty of supplying the fuel for the funeral pyre, and watching the burning ground, devolves on the barber.
In their dress and ornaments the Travancore barbers closely resemble the Nayars, but some wear round gold beads and a conch-shaped marriage jewel round the neck, to distinguish their women from those of the Nayars. This, however, does not hold good in South Travancore, where the women have entirely adopted the Nayar type of jewelry. Tattooing prevails to a greater extent among the barbers than among other classes, but has begun to lose its popularity.
The barbers not only worship the ordinary Hindu deities, but also adore such divinities as Murti, Maden, and Yakshi. The corpses of those who die as the result of accident or contagious disease, are buried, not burnt. A sorcerer is called on to raise the dead from the grave, and, at his instance, a kuryala or small thatched shed is erected, to provide a sanctum for the resurrected spirit. Every year, in the month of Makaram (January-February), the day on which the Utradam star falls is taken as the occasion for making offerings to these spirits.
In every village certain families had bestowed on them by the chieftains of Kerala the right of deciding all questions affecting the caste. All social offences are tried by them, and the decision takes the form of an order to celebrate iananguttu or feast of the equals, at which the first article served on the leaf placed before the assembled guests is not food, but a sum of money.
The tali-kettu and sambandham ceremonies are celebrated, the former before, and the latter after the girl has reached puberty. The preliminary rites of betrothal and kapu-kettu (tying the string round the wrist) over, the bridegroom enters the marriage hall in procession. There are no Vedic rites; nor is there any definite priest for the marriage ceremony. The conch-shell is blown at odd intervals, this being considered indispensable. The festivities last for four days. A niece and nephew are regarded as the most legitimate spouses of a son and daughter respectively.