Kerala History

This article attempts to understand tribal women’s issues, especially about their livelihood and relationship patterns with nature in the milieu of development interventions where they live closely with ecologically sensitive locations in Kerala. We employed a mixed method in this study. The
theoretical frameworks include eco-feminism and feminist environmentalism. Many studies have argued that
development projects, such as dams for irrigation or electricity and infrastructural modifications, have displaced local populations and posed challenges in the everyday lives of the indigenous people. It is
contended that most relocation and resettlement attempts created profound anxieties in the livelihood patterns and survival mechanisms of the affected populations. These turbulences have affected the lives of tribal women who live closer to the forest ecologies. This phenomenon led to an alteration
in their mobility patterns and survival strategies, even after they are relocated or rehabilitated after displacement. Based on this premise, this article attempts to locate how the tribal women in relocated
habitations are experiencing a shift in their modalities of engagement with nature and their livelihood strategies. This article will explore various dimensions of the ecological impacts experienced by the tribal women after the implementation of the Karappuzha Dam in Wayanad district, Kerala.

The objectives of the study are to assess the social connectivity of Kerala local governments and analyze the effectiveness of formal and informal communication networks in Local Governments in Kerala. The study considered a 'multi-stage stratified random sampling' for selecting the grassroots functionaries of local governments of the lowermost stratum, viz., Village (Grama) Panchayat, Municipality, and Corporation. Revealing the hidden connections that drive how work gets done in local governments is of utmost importance in the ever-widening communication network provided by the present order of globalization. Social networks are nodes of individuals , groups , organizations and related system that tie in one or more types of interdependencies which include shared values , visions and ideas , social contacts, kingship, conflict, financial exchanges, trade , joint membership in organization's and group participation in events, among numerous other aspects of interpersonal relationships.

Women in Malayalam films had stayed on the edges for decades-frequently assuming subordinate jobs or stereotyped in roles, such as the masochistic saint or the 'beautiful object.' There were very few actresses until the mid-1990s in Malayalam films because of cultural issues where women were viewed as being of lower status than men.

The Malabari community in Malaysia, hailing largely from Kerala, possess a profound historical and cultural identity in their second home. The evident dearth in literature on their diaspora and related entities reveal that the personal and social narrations of this particular community are by and large untold, whereby their identity is least explored from an academic context. Thus, the Malabari ethnicity was probed into for appreciating its assimilation into the Malayness or a new identity as Malaysian, by seeking their perspectives on preserving the language of homeland, and their manifestations of a dual identity in individual and public spheres. The paper specifically centers on the Malabaris, who represent a unique identity among Indian Muslims in the Malay Peninsula, distinguishing themselves from the predominant Malay Indians or Indian Malays. We begin by outlining their migration and the interpretation of their religion in relation to the Malay rulers. Then blending of two vernaculars and the cultural exchanges that occurred during their migration and survival is reconnoitered, fostering some meaningful dialogues between their historical and contemporary experiences. While the survival embodies multiple dimensions in its nature, process, and structure, the paper illustrates how they establish a sense of community through religious and cultural activism, embracing their Malabari identity while simultaneously acknowledging their Malay heritage in other aspects. This duality results in the complexities and confusions discussed in the subsequent analysis.

The article explores the evolution of the "photographer-hero" in Malayalam cinema, tracing how the camera symbolically shapes modern Malayali masculinity; from morally upright observers to tragic figures, these characters reveal the tensions between modernity, patriarchy, and cinematic identity.

'God's own country' is how the southern Indian state of Kerala packages itself for international consumption. A serene mountain range, the Western Ghats, runs along the state's eastern border with Tamil Nadu, though the hills quickly drop off on approach to the western coastline along the Arabian Sea. Like its topography, Kerala's political economy is characterised by extreme variation. The first place in the world to elect a communist government, Kerala simultaneously ranks highest among Indian states in the provision of basic needs, at measures comparable to those found in Japan, South Korea and Taiwan, and displays per capita production levels well below the national average. The state has defied conventional notions of development, improving human index measures even at times of economic stagnation.

Indological studies on South India have suffered greatly from the dearth of adequate recorded data. Early Indological studies often presented Kerala's history through an Orientalist lens, emphasizing its connections to Vedic culture and neglecting the indigenous Dravidian heritage, including the contributions of Buddhism, Jainism, and folk traditions. Many Indological studies on Kerala, particularly during the British colonial period, were shaped by the biases and frameworks of colonial scholars. This often resulted in a skewed understanding of Kerala's history, focusing more on caste, Brahmanical traditions, and Vedic influences while neglecting the region's non-Vedic, Dravidian, and local religious practices. This article explores the potential of onomastics in filling this gap by focusing on how the historical events shaped the identities and aspirations of the common people. By analysing the remarkably diverse socio-cultural shifts in this land through the changes in naming patterns over time, we argue that onomastics offers an important yet underutilized perspective on the history of this land. This article discusses the evolution of naming patterns from the Sangam age, through colonial interventions, to the current naming patterns and how they reflect social mobility and aspirations at each time period.

അനന്തശ്രേണീപഠനത്തിലെ സംഗമ ഗ്രാമ മാധവന്റെ പല നിരീക്ഷണങ്ങളും പഠനഫലങ്ങളും നമുക്കായി രേഖപ്പെടുത്തി വച്ചതു് മാധവന്റെ ശിഷ്യപരമ്പരയിലെ ഏറ്റവും ശ്രദ്ധേയനായ കേളല്ലൂർ ചോമാതിരിയാണു്. കേരളഗണിതസരണിയിൽ ഇദ്ദേഹത്തിനു് അവഗണിക്കാനാവാത്ത പ്രാമുഖ്യമാണുള്ളതു്. എന്താണു് ഈ പ്രാമുഖ്യത്തിനു് ആധാരം?
ജ്യോതിർഗ്ഗണിതം അരുളപ്പാടല്ലെന്നും പരീക്ഷണനിരീക്ഷണങ്ങൾ ആണു് അവയുടെ ജീവവായു എന്നും മനസ്സിലാക്കുക മാത്രമല്ല അത്തരത്തിൽ സ്വയം പ്രവർത്തിക്കുകയും ആവർത്തിച്ചു പ്രഖ്യാപിക്കുകയും മറ്റുള്ളവരെ അതിനായി നിരന്തരം പ്രേരിപ്പിക്കുകയും ചെയ്തു എന്നതു്  നാം ശ്രദ്ധിക്കേണ്ട ഒരു വസ്തുതയാണു്; വിശേഷിച്ചും ഇന്നത്തെ ഇന്ത്യൻ സാമൂഹികസാഹചര്യത്തിൽ.  15-16 നൂറ്റാണ്ടുകളിൽ കേരളത്തിൽ ജീവിച്ച ഈ സോമയാജി, തന്റെ അധ്യാപനത്തിലൂടെയും ഗ്രന്ഥരചനയിലൂടെയും ഒരു ധൈഷണികവിപ്ലവം തന്നെയാണു്  സൃഷ്ടിച്ചതു്.

Films in the Malayalam horror genre present topics such as caste, religion, black magic, western adaptations, visual effects and soft pornography. These films stand out compared to other films from the same period with their use of practical effects, prosthetics, make-up, mis-en-scene, cinematic lighting and fantasy-based narratives being new to the Kerala cinema audience, and they will be discussed further.

The cultural paradigms of the soft-porn era in Malayalam cinema had an emancipatory quality where the sensationalized body of the ‘bombshell’ starlets captivated the voyeuristic perceptions of regional spectators.* The celebration of these films by a suburban audience constructed a new public space for the realization of carnal desires and taboo fantasies. This article investigates how the soft-porn noon-shows contributed to a unique cultural experience of film-viewing in Kerala in the late 1990s that challenged the cultural elitism associated with regional cinema. It investigates the role of the audience in defining the historical significance
of the noon-show theatres, together with their origin, popularity and fall
in the larger narrative of the evolutionary metamorphosis of Malayalam cinema. The softcore phenomenon was an organic subversion of the hegemonic ideology of cinema, which has been used by upper-class cultural powers to maintain their moral presuppositions.

Mahatma Ayyankali is a seminal figure in the initiation of the anti-caste movement in Kerala. His concepts and contributions to the societal renaissance have been disseminated throughout the state via numerous means, including literature and memorial lecture series. However, the majority of these biographies and discussions frequently omit the epistemological context of his work, instead treating his contributions as mere historical events that occurred in colonial Kerala during the 19th century. THP Chentharessery's biography of Mahatma Ayyankali provides a comprehensive insight into the philosophies and life of Mahatma Ayyankali. The ideas and contributions of Mahatma Ayyankali will be examined in this essay from a philosophical perspective.

Veteran Malayali actor Mohanlal conferred the Dadasaheb Phalke award, instituted by the Government of India, the highest in the field of cinema in the country, in memory of Dadasaheb Phalke, who is regarded as the first Indian feature film. Being a South Indian language-based industry, we don't have much scholarship on regional actors in Indian cinema. Most of them are being published in regional language publications, and the translation is a rare thing. I wrote an article on Mohanlal two years ago in an online magazine. Though I had a desire to translate into English, I didn't do. But the Generative AI helped me to generate a somewhat readable translation. This is an attempt to make sense of Mohanlal's characters and stardom with a Merleau-Pontian lens, the French philosopher of phenomenological tradition.
(Note: This is an AI-generated translation of an original article that appeared in a Malayalam online magazine titled wtplive.in. The author may re-edit it later. If somebody would like to cite this essay, please use the citation format:
 Vannathan Valappil, Viju. 2024. Mohanlalum Merleau Pontyum (Trans: Looking at Mohanlal, with a Merleau-Pontian Lens). wtplive.in 200. 29 February. Available at: https://wtplive.in/Special-Stories/viju-vv--about-how-mohanlal's-characters-created-a-fan-base-5708 (Accessed on 21-09-2025) 

U.R. Ananthamurthy's Samskara (1970) presents a compelling narrative set in the traditional Hindu society that interrogates the contours of Brahminical masculinity and religious identity. The novel, through its protagonist Praneshacharya, grapples with conflicting values: asceticism versus desire, orthodoxy versus selfhood. This paper intends to examine these multifaceted tensions by drawing upon interdisciplinary frameworks from gender studies, psychoanalysis, and postcolonial theory. In so doing, it elucidates how Ananthamurthy's narrative problematizes the idealized Brahmin masculine subject and exposes the fissures between spiritual discipline and human impulse.

“Brahmins in History and Today: Victims, Villains, or Convenient Targets?” looks at the long and complicated story of Brahmins in India. For centuries they were respected as teachers and keepers of knowledge, yet at the same time they were often blamed for being too privileged or controlling. The book shows how they faced persecution under the Mughals, were slowly pushed aside by the British, and later played a big role in India’s freedom struggle.

It also explains how, over time, Brahmins stopped being seen just as individuals and instead became a symbol of “Hindu privilege,” which made them easy targets in politics and even in global debates—like the recent controversy over Russian oil. The work admits that some Brahmins did misuse their position in history, but it also reminds us of their huge contributions in preserving India’s culture, knowledge, and reform movements.

The message is clear: making Brahmins the villains of every story only creates deeper divides, weakens India’s knowledge systems, and drives away talent. What India really needs is unity, balance, and a fair look at history so that the future is not lost to blame and bitternes

Close to 5.5 million people in 11 out of 14 districts were affected and 1.45 million took shelter in relief camps. Post Disaster Needs Assessment by the Government of Kerala and United Nations estimate damage and loss at INR 32,000 crore (approx. USD 4.7 billion) for rehabilitation, reconstruction and recovery.

Lakshmi N. Menon was a pioneering Indian politician, diplomat, and social reformer who championed women's rights and education. Beginning as a political science professor, she served in the Rajya Sabha and as Minister of State for External Affairs, representing India at the United Nations. Through the All India Women's Conference and other organizations, she fought for gender equality and legislative reforms. Her career exemplified how social reform could be effectively pursued through political power and diplomacy.

Lalithambika Antharjanam, renowned Malayalam writer and social reformer, used literature as a powerful tool against the oppressive customs of Kerala’s Nambudiri Brahmin community. Through works like Agnisakshi, she exposed patriarchal injustices and championed women’s liberation. Her writings inspired movements for education and emancipation among Nambudiri women, fostering quiet yet profound social change. Avoiding direct political activism, she proved that storytelling could ignite reform, leaving a lasting legacy in Kerala’s literary and social history

Justice Anna Chandy, Kerala’s first woman law graduate and India’s first female High Court judge, was a pioneering legal mind and social reformer. She championed women’s rights through her magazine Shrimati, legislative activism, and landmark judicial service. Advocating equality in law and opportunity, she broke patriarchal barriers, campaigned for workplace reservations for women, and redefined gender justice. Her trailblazing career in law and politics remains a lasting inspiration for equality and empowerment

K.C. Kali emerges as a significant figure in the history of Kerala's social reform movements, particularly for her pivotal role in the struggle against untouchability and caste discrimination. While figures like P.C. Kurumba are often highlighted, Kali's leadership and unwavering commitment to the rights of the Pulaya community were equally crucial in shaping the trajectory of the Kerala Renaissance. Her activism, rooted in her lived experience of oppression, made her a powerful voice for civil liberties and dignity for all.

Parvathi Nenminimangalam was a fearless social reformer and a pivotal figure in the Kerala Renaissance, renowned for her activism in emancipating Namboothiri women. Her work was instrumental in challenging the suffocating social norms that confined Namboothiri women to their homes, denied them education, and stripped them of their personal freedom. She wasn't just a reformist; she was a pioneer who used direct action to pave the way for a more equitable society.

Parvathi Manazhi, often known as Manazhi Parvathi Amma, was a prominent social reformer and intellectual from Kerala whose work was pivotal in advancing women's rights and challenging patriarchal norms in the early 20th century. Her contributions, though less widely documented than some of her male contemporaries, were instrumental in shaping the intellectual and social landscape of the Kerala Renaissance.

Dakshayani Velayudhan , the only Dalit woman in India’s Constituent Assembly, was a pioneering social reformer and activist. Defying caste oppression, she attained higher education and championed a casteless, classless society. Opposing separate electorates, she advocated unity, economic justice, and the abolition of untouchability. Beyond the Assembly, she continued her fight for Dalit rights and women’s empowerment, leaving an enduring legacy of courage, equality, and social transformation

Akkamma Cherian, known as the ‘Jhansi Rani of Travancore,’ was a fearless freedom fighter and social reformer. Leaving her teaching career, she led the Travancore State Congress against authoritarian rule, most famously halting police fire during a 1938 protest. She championed women’s political participation, founded the Desasevika Sangh, and fought societal injustice, leaving an enduring legacy of courage, leadership, and commitment to equality in Kerala’s history

A.V. Kuttimalu Amma was a pioneering freedom fighter and social reformer from Kerala. A leader in the Indian National Congress, she linked political activism with women’s emancipation, challenging patriarchal norms. Renowned for her leadership in the Civil Disobedience and Quit India Movements, she inspired many through her courage, even facing imprisonment with her infant. Post-independence, she advanced social reforms, leaving a lasting legacy in Kerala’s history

കേരളത്തിലെ ആദിവാസികൾ എങ്ങനെ അടിയാളരായി മാറി എന്നതിന്റെ ചരിത്രപരവും നിയമപരവുമായ വസ്തുതകളും പരിശോധിക്കേണ്ടത് ഏറെ പ്രധാനപ്പെട്ടതാണ്. അങ്ങനെ മാത്രമേ കേരളത്തിലെ ആദിവാസി വിഭാഗങ്ങൾ അനുഭവിക്കുന്ന ചൂഷണത്തിന്റെയും ഭൂരാഹിത്യത്തിന്റെയും നേർചിത്രം വ്യക്തമാവുകയുള്ളൂ. ദീഘകാലം വനാവകാശ നിയമം 2006, പെസ അടക്കമുള്ള ഇന്ത്യയിലെ പല നിയമനിർമ്മാണങ്ങൾക്കായും ആദിവാസി സ്വയംഭരണ ആവശ്യങ്ങൾക്കായും സജീവമായി പ്രവർത്തിച്ച സി ആർ ബിജോയ് എഴുതുന്ന പരമ്പരയുടെ അവസാന ഭാഗം.

Swadeshabhimani Ramakrishna Pillai was a pioneering journalist, fearless critic of autocracy, and social reformer of Kerala’s Renaissance. As editor of the nationalist newspaper Swadeshabhimani, he boldly exposed corruption, challenged caste discrimination, and championed press freedom, education, and civil liberties. His direct and uncompromising writings targeted the Travancore administration, leading to the confiscation of the press and his exile in 1910. Despite adversity, he continued writing influential works, including Ente Naadukadathal.

Pandit Karuppan, a prominent figure of the Kerala Renaissance, was a poet, scholar, and social reformer from the marginalized Dheevara community. Using literature as a weapon against caste oppression, he authored works like Jathikkummi, Balakalesham, and Udyanavirunnu to challenge social inequality and inspire unity. He founded the Araya Samajam and worked with the Cochin Pulaya Sabha to promote education, dignity, and inter-caste solidarity. As a member of the Cochin Legislative Council, he fought discriminatory laws and championed cultural rights. Karuppan’s integration of literary activism, community organization, and political advocacy left a lasting legacy of social empowerment in Kerala.

Sahodaran Ayyappan emerged as Kerala's most radical social reformer, extending Sree Narayana Guru's teachings to their revolutionary conclusion through his slogan "Jathivenda, Mathamvenda, Daivamvenda Manushyanu" (No Caste, No Religion, No God for Man). A pioneering rationalist and humanist, Through the Sahodara Sangham and "Yuktivadi" journal, he promoted atheism, scientific thinking, and complete social equality. As a legislator in Cochin State, he advocated for temple entry rights and educational reforms. Ayyappan's uncompromising stance against all forms of social hierarchy established him as a catalyst for radical change and pioneer of rationalist thought in Kerala.

Vagbhatananda  emerged as a revolutionary intellectual leader who uniquely blended Advaita Vedanta philosophy with rationalist social reform during Kerala's Renaissance. Founding the Atmavidya Sangham in 1917, he challenged caste-based oppression and religious superstition through the principle that all souls are inherently one. His organization promoted rationalism, self-respect, and inter-caste unity while establishing schools and ashrams for marginalized communities. Through his journal "Sivayogi" and writings like "Adhyatma Yudham," he systematically critiqued orthodoxy and casteism. Vagbhatananda taught followers to question authority and seek truth through reason rather than blind faith, creating an intellectual foundation for Kerala's secular and progressive political movements.

Kuriyakose Elias Chavara, a Syro-Malabar Catholic priest, emerged as a pivotal social reformer during the Kerala Renaissance. Through his founding of indigenous religious congregations CMI and CMC, he challenged colonial missionary dominance while implementing transformative social reforms. His revolutionary "Pallykkoppam School" initiative in 1864 mandated parish-based schools accessible to all children regardless of caste, religion, or gender, establishing Kerala's foundation for universal education. Chavara established St. Joseph's Press in 1846, democratizing knowledge through publications including "Nasrani Deepika." His orphanages and welfare institutions transcended caste barriers, promoting social mobility and human dignity. This silent revolutionary integrated spirituality with social action, creating lasting educational and social transformation in Kerala.

Kumaran Asan, revered as Mahakavi, was both a literary genius and a committed social reformer in Kerala’s early 20th-century renaissance. A disciple of Sree Narayana Guru and associate of Dr. Palpu, he infused his poetry with themes of caste equality, women’s rights, and spiritual awakening. Works like Duravastha and Chandalabhikshuki boldly challenged untouchability, while his lyrical explorations in Nalini and Leela questioned patriarchal norms. As long-serving Secretary of the SNDP Yogam, he expanded education and mobilized marginalized communities. His political role in the Sree Moolam Praja Sabha amplified these causes. Asan’s enduring legacy blends artistic brilliance with transformative social vision.

Dr. P. Palpu was a pioneering social reformer and medical professional whose life embodied resilience against caste-based discrimination in Travancore. Denied education and employment opportunities due to his Ezhava identity, he earned medical qualifications elsewhere, including a Diploma in Public Health from Cambridge. Palpu played a pivotal role in the 1891 Malayali Memorial, highlighting Ezhava underrepresentation, and was instrumental in establishing the Sree Narayana Dharma Paripalana (SNDP) Yogam alongside Sree Narayana Guru. Advocating education, temple entry, and employment rights, his vision extended beyond his community, promoting equality and scientific temper. Palpu’s leadership laid a strong foundation for Kerala’s social renaissance.

Chattambi Swamikal, born Kunjan Pillai, was a philosopher, Sanskrit scholar, and social reformer who challenged caste hierarchy and ritualistic orthodoxy in Kerala. Influenced by Advaita Vedanta and mentors like Thykadu Ayya, he dismantled Brahminical claims to exclusive religious authority through works like Vedadhikara Niroopanam and Pracheena Malayalam. Advocating temple entry, universal spiritual rights, and simple, rational worship, he promoted inclusivity, ahimsa, and interfaith harmony. Though he founded no formal movement, his intellectual critique empowered reformers, notably Sree Narayana Guru. Swamikal’s blend of spiritual depth and social activism positioned him as a key architect of Kerala’s renaissance, inspiring equality, rationality, and justice.

Ayyankali, known as the “Pulaya Raja,” was a pioneering social reformer who fought for the rights and dignity of Kerala’s oppressed Pulaya community. Born into severe caste-based discrimination, he led bold acts like the 1893 Bullock Cart Protest for road access and the early 20th-century school entry agitations, securing educational rights for Dalits. Founding the Sadhu Jana Paripalana Sangham in 1907, he mobilized his community for social, economic, and political empowerment. As the first Dalit member of the Sree Moolam Praja Sabha, he championed equality, land rights, and fair wages. His fearless leadership laid the groundwork for Kerala’s progressive social transformation.

In recent years, there has been a considerable amount of scholarly interest concerning the populist imaginations of South Indian cinema, specifically those that were articulated post-1950s in Tamil Nadu, Karnataka, and Andhra Pradesh (split into Andhra Pradesh and Telangana in 2014) and the peculiar ways in which these cine-populist narratives had burst into electoral politics of the respective states. However, the South Indian state of Kerala, and its film industry have been unceremoniously absent from these discussions. Malayalam films of the 1980s and 90s, especially, have been marked by the presence of multifarious instances of political mobilization around conflicts surrounding gender, religion, class, and caste identities. These populist cine-narratives and their role in asserting and reinstating hegemonic feudal values through registers of working-class politics as well as colonial modernity are crucial in gaining a more comprehensive understanding of the socio-cultural composition of South India. In recent years, largely after 2010, there have been various attempts by a younger generation of Malayalam filmmakers to contrive different counternarratives against the historically dominant populist imagination. This entry closely examines these emerging populist counternarratives and their attempts to revisit and reimagine history from oppositional and often historically marginalized vantage points.

Ayya Vaikunda Swamikal , born Muthukutty, was a pioneering social reformer and spiritual leader in Travancore who challenged caste oppression, state injustice, and colonial exploitation. Rooted in a vision of equality—“Oru Kulam, Oru Ulagam” (One Clan, One World)—he founded the Samathwa Samajam, initiated inter-caste dining, opened public wells, reformed dress codes, and promoted inclusive worship spaces. His teachings evolved into the Ayyavazhi faith, offering marginalized communities a spiritual and social identity. By confronting entrenched power structures and inspiring self-respect, Vaikunda Swamikal laid the foundation for Kerala’s later social renaissance, proving that spiritual awakening and social justice are inseparable forces for change.

Thykadu Ayya, revered as the “Guru of Gurus,” was a spiritual master, yogi, and social reformer whose quiet yet profound influence shaped Kerala’s social renaissance. Rooted in Advaita Vedanta, he championed equality through his universalist dictum, “One Caste, One Religion, One God,” rejecting caste barriers and advocating inter-caste dining, rational spirituality, and self-respect. As mentor to leaders like Sree Narayana Guru, Chattambi Swamikal, and Ayyankali, Ayya fostered an inclusive intellectual and spiritual space that inspired transformative social change. Balancing public service and spiritual leadership, his legacy endures as a model of integrating enlightenment with social responsibility for a just society.

സ്വാതന്ത്ര്യത്തിന് മുൻപും പിൻപും ആദിവാസി ജീവിതം അരികുവൽക്കരിക്കപ്പെട്ടത്തിന്റെ ചരിത്ര വസ്തുതകളായിരുന്നു ലേഖനപരമ്പരയുടെ ഒന്നാം ഭാഗത്തിൽ സി ആർ ബിജോയി വിവരിച്ചത്. സർക്കാരും സമൂഹവും എങ്ങനെ ഭൂമിയുടെ ഉപയോഗത്തിൽ മാറ്റം വരുത്തിയെന്നും അനാദിവാസികൾ എങ്ങനെ ആദിവാസി ഭൂമിയുടെ ഉടമകളായെന്നും. അന്യാധീനപ്പെട്ട ഭൂമി തിരിച്ചു നൽകാൻ ഭരണഘടനാപരമായ ഉത്തരവാദിത്തമുള്ള ഭരണകൂടങ്ങൾ എങ്ങനെ ആദിവാസി സമൂഹത്തെ വഞ്ചിച്ചു എന്നതിന്റെ ചരിത്രം വ്യക്തമാക്കുകയാണ് ലേഖനത്തിന്റെ രണ്ടാം ഭാഗത്തിൽ.

കേരളത്തിലെ ആദിവാസികൾ എങ്ങനെ അടിയാളരായി മാറി എന്നതിന്റെ ചരിത്രപരവും നിയമപരവുമായ വസ്തുതകളും പരിശോധിക്കേണ്ടത് ഏറെ പ്രധാനപ്പെട്ടതാണ്. അങ്ങനെ മാത്രമേ കേരളത്തിലെ ആദിവാസി വിഭാഗങ്ങൾ അനുഭവിക്കുന്ന ചൂഷണത്തിന്റെയും ഭൂരാഹിത്യത്തിന്റെയും നേർചിത്രം വ്യക്തമാവുകയുള്ളൂ. ദീഘകാലം വനാവകാശ നിയമം 2006, പെസ അടക്കമുള്ള ഇന്ത്യയിലെ പല നിയമനിർമ്മാണങ്ങൾക്കായും ആദിവാസി സ്വയംഭരണ ആവശ്യങ്ങൾക്കായും സജീവമായി പ്രവർത്തിച്ച സി ആർ ബിജോയ് എഴുതുന്ന പരമ്പരയുടെ ഒന്നാം ഭാഗം

തിരുക്കുറളും കേരളത്തിലെ സാമൂഹിക പരിഷ്കരണവും

പി . ശ്രീകുമാർ
കേരളകേന്ദ്ര സർവകലാശാല
ചുരുക്കം:  ഈ ക്ലാസ് തമിഴ് ക്ലാസിക്കായ സാഹിത്യവും (പ്രത്യേകിച്ച് തിരുക്കുറൾ) കേരളത്തിലെ സാമൂഹിക പരിഷ്കരണ പ്രസ്ഥാനങ്ങളും തമ്മിലുള്ള ബന്ധത്തെപ്പറ്റിയാണ്. “ശ്രേഷ്ഠഭാഷ” എന്ന ആശയം സ്വതവേയുള്ള ഗുണമല്ലെന്നും, അത് ഒരു സംസ്കാരത്തിന്റെ പക്വതയും ശാശ്വതപ്രസക്തിയും അടയാളപ്പെടുത്തുന്നതാണെന്നും ടി. എസ്. എലിയറ്റിന്റെയും ഗാദമറിന്റെയും ആശയങ്ങളുടെ വെളിച്ചത്തിൽ വിശകലനം ചെയ്യുന്നു. സംസ്കൃതവും തമിഴും എന്ന രണ്ടു ക്ലാസിക്കായ ഭാഷാപാരമ്പര്യങ്ങളുടെ വ്യത്യസ്തമായ സംഭാവനകളും പഠനം ചെയ്യുന്നു: സംസ്കൃതം ഭാരതീയ നവോത്ഥാനത്തിന്റെ കേന്ദ്രമായപ്പോൾ, സംഘസാഹിത്യവും പ്രത്യേകിച്ച് തിരുക്കുറളും ജാതി വിരുദ്ധവും നൈതികവുമായ ഒരു സമൂഹത്തിന്റെ സ്വപ്നം അവതരിപ്പിച്ചു. കൊളോണിയൽ കാലത്തെ ആര്യ-ദ്രാവിഡ വ്യവഹാരവും, തിരുക്കുറളിൽ നിന്നു പ്രചോദനം ഉൾക്കൊണ്ട നാരായണഗുരു സംസ്കൃത-തമിഴ് മൂല്യങ്ങളുടെ സംയോജനത്തിലൂടെ ജാതിവിരുദ്ധവും ആധുനികവുമായ ഒരു മത-സാമൂഹിക നവീകരണം നടത്തിയതും ചർച്ച ചെയ്യുന്നു. ഇങ്ങനെ തിരുക്കുറൾ കേരളത്തിന്റെ സാമൂഹിക പരിഷ്കാരത്തിന് തുടക്കമായും സമകാലിക പ്രസക്തിയുള്ള ഒരുദ്ദീപകഗ്രന്ഥമായും കാണപ്പെടുന്നു.

This paper is on a Magic Square of order 3 x 3, which the author recently noticed engraved on the ceiling of Ārāttu Mandapam in Shanghumukham, Thiruvananthapuram, built during the reign of Mārthānda Varma, the founder monarch of the Kingdom of Trāvancōre from 1729 until 1758 CE. Magic Squares functioned as mystic diagrams in worship, meditation, and ritual practices, frequently appearing in religious manuscripts and engraved on monuments. The historical journey of Magic Squares is a compelling narrative of intellectual curiosity, cultural adaptation, and crosscivilisational exchange. From their ancient origins as talismans and objects of divination to their modern study in combinatorics, number theory, and computer science, Magic Squares continue to captivate. Kerala's distinguished mathematical heritage, exemplified by the Kerala School of Astronomy and Mathematics, provides a fertile ground for such numerical explorations. Furthermore, the widespread cultural practices, such as the use of yantras in temple architecture and the creation of geometrically precise Kalams in rituals, demonstrate a profound cultural understanding and application of numerical and geometric harmony. Despite this rich context, this find currently stands as the sole example of a depicted Magic Square discovered in Kerala.

The present study aims at assessing the quality of work life (QWL) of Nepalese mahouts and their relationship with elephants. The article is based on the Work-Related Quality of Life Scale measurement to determine the QWL of the 108 mahouts (handlers of captivated elephants) working at and around national parks in Nepal and interviews with another four mahouts who are known as the opinion leaders in their profession. The survey results reveal that mahouts are less concerned about their own QWL but more about their elephants' daily workload and bonding with them. The job and career satisfaction are positively correlated with general well-being (GWB) and control at work respectively. The study indicates a positive correlation between work-home interface and GWB, indicating a positive bond between elephants and their mahouts, leading to improved well-being. From the interview of four mahouts, we found that the mahouts' QWL was determined by job satisfaction, emotional intelligence, bonding and trust with elephants rather than conventional factors of QWL. Hence, the QWL is a complex interplay of the emotional rewards of working with animals and the physical and mental challenges that come with their roles.

According to the most recent WHO reports, more than 50% of foods contain natural carcinogens [11]. This allays a grave worry in the agricultural sector. Despite of the fact that pesticides used to boost agricultural Development, are known to modify human chromosomes, they are still utilized rapidly and in excessive amounts only to generate income. But at the end of the day, it becomes mandatory for a novice farmer to share a meal with his family members in these times of rising inflation. Only in India, 200k farmers committed suicide in 2016 as a result of the heavy debt loads, they were forced to take on to pay for the pricey and lethal crop growth enhancers. After witnessing the detrimental consequences of chemical farming, recently a very effective agricultural practice is getting quite trendy among the farmers known as Zero Budget Natural Farming (ZBNF), also known as Zero Budget Spiritual Farming. In Southern India, especially in Karnataka, where it was initially developed, it has achieved widespread success [7]. It is currently expanding so rapidly and actively across India.

O. Chandumenon's Indulekha, published in 1889, is generally considered to be the first Malayalam novel. The book was a complete success. The first edition sold out within three months and the English translation was published within a year. By 1989, the 100 th anniversary of the novel's publication, 72 reprints of Indulekha had been made. In 1889, the Malayalam-speaking region of India was divided into Malabar, ruled directly by the British under the Madras Presidency, and the princely states of Cochin and Travancore. Indulekha sold spectacularly in all three regions. The state of Kerala was only founded in 1956, but the concept of Kerala is at least as old as the Raghuvamsha of Kalidasa, where it is mentioned. My article attempts to analyze and evaluate Indulekha as a vehicle for Victorian ideas. The Kerala of 1889 in which the novel appeared was ripe for a socio-cultural revolution and Indulekha was both a product and a catalyst of this revolution. Queen Victoria's reign lasted from 1837 to 1901. She was proclaimed Empress of India on January 1, 1877 at the imperial Durbar festival in Delhi. The most valued values of Victorian Britain included sexual restraint, the glorification of family life and hard work. My article argues that Indulekha acted as a vehicle for transporting Victorian ideas to Kerala. First of all, the novel can be seen as a piece of propaganda for English classes. Madhavan, the hero of the novel, is passionate about English education. The novel presents a contrast between the sambandam marriage, which was then almost universal among the Nayars of Kerala, and the monogamous marriage, which was the ideal of Victorian society, and valorizes the latter. Indulekha, the novel's titular heroine, escapes a sambandam relationship to marry Madhavan. As the narrative comes to an end, we learn that Madhavan has been appointed to the civil service. Instead of being an unemployed parasite in his tharavad, Madhavan decides to make a living. He marries Indulekha and goes to Madras, and one can read the trajectory of Madhavan's life as a movement from the joint family of tharavad in a village in Kerala to a nuclear family in Madras, the seat of the British presidential government.