Erayumanthurai

Satellite abandoned…!

2012-02-13T10:36:00.001-08:00

Satellite abandoned…!

Yes, it all began

So innocently!

Few years behind

Closeness seemed sprouting!

Sensing it in spite,

Nothing was done to prevent,

Expecting nothing untoward!

No sooner than

The happily arranged union,

Came the devastating separation!

Meetings let happen

To be of support and solace

To the lonely traveler

Even at odd times!

At one such odd time

The territory was violated

With no resistance or

Grief later even!

In spite of realizing the risk

It continued unabated

To reach a kind of orbit

Around the big star!

Instead being thankful

The satellite now feels

Abandoned when the star

Moves away slowly and steadily

And happily it seems!

You the lonely star

Shine brighter and brighter

Preferring your own satellites

And forming a family of

Life, love and care.

2011-12-14T09:46:00.001-08:00

ദിവ്യ ബലി ആമുഖം:

സ്ത്രീ-പുരുഷ ഭേതം തിരിച്ചറിഞ്ഞു, അതിന്റ്റെ പരസ്പര ആകര്‍ഷണത്തിനു വിധേയരായ ഏതൊരു സ്ത്രീയും പുരുഷനും കൊതിക്കുന്നതാണ് അവര്‍ തമ്മിലുള്ള പരപര സാന്നിത്യവും സഹവാസവും. അതിന്റ്റെ പ്രക്യാപനമാണ്: "മനുഷ്യന്‍ ഏകാനായിരിക്കുന്നത് നന്നല്ല... [ഉത്പത്തി ൨:൧൮]. ഈ സാന്നിത്യത്തെ -സഹവാസത്തെ പറ്റിയുള്ള സ്വപ്‌നങ്ങള്‍ നെയ്തെടുക്കുകയാണ് പിന്നീടങ്ങോട്ട്. അത്തരം യുവമിധുനങ്ങളില്‍ രണ്ടുപേര്‍ മാത്രമാണ് നമ്മുടെ കണ്ണിലുണ്ണികലായ കമിയും-ഡാനും. അവരുടെ സ്വപ്‌നങ്ങള്‍ ഏതാനും നിമിഷങ്ങള്‍ക്കകം നമ്മെ ഏവരെയും സാക്ഷി നിറുത്തി ഈ തിരുസന്ന്തിയില്‍ സാക്ഷത്കരിക്കപ്പെടാന്‍ പോവുകയാണ്.

ഇവര്‍ ഇന്നിന്റെ നായിക-നായകന്മാര്‍ മാത്രമല്ല, ഈ വിവാഹ കൂതാശയുടെ കാര്മികര്‍ കൂടിയാണ്; അതിനെ ആസീര്‍വതിക്കാന്‍ ആഗാതനാവുന്ന നമ്മുടെ അതിരൂപതാത്യക്ഷന്‍ സഭയുടെ ഔദ്യോഗിക സാക്ഷിയും!

ഇതൊരു പ്രണയകഥയിലെ പര്യവസാനമല്ല, പിന്നയോ, മാതാപിതാക്കളും മറ്റു വേണ്ടപ്പെട്ടവരുംകൂടി കണ്ടെത്തി, സ്വര്‍ഗം [അങ്കുളിമുദ്ര] മുദ്ര ചാര്‍ത്തിയ സുന്ദര ബന്ധമാണിത്. പ്രണയ മുകുളങ്ങള്‍ ഇനി പോട്ടിവിടരാനിരിക്കുന്നതെയുള്ള്, പിന്നെ മലരായി, കതിരായി നിറഞ്ഞ ഐശ്വര്യത്തോടെ പരിലസിക്കട്ടെ, പ്രഭ വിടര്‍ത്തട്ടെ...

സ്നേഹത്തിന്റെ അതിസുന്ദരവും ആധ്യന്തികവുമായ ഭാവം യേശുവിന്റെതാണ്. ആ സ്നേഹം അനുസ്മരിക്കപ്പെടുന്ന, ആവര്‍ത്തിക്കപ്പെടുന്ന വേദി ഒരുങ്ങിക്കഴിഞ്ഞു. ആ വിശുദ്ധ വേദിയിലേക്ക് വൈദീക സ്രേഷ്ടര്‍ക്കൊപ്പം നിങ്ങളെ ഓരോരുത്തരെയും, വിശിഷ്യാ കമിയെയും ദാനിനെയും അവരിരുവരുടെയും മാതാപിതാക്കളുടെ നാമത്തില്‍ ഏറ്റവും ഹൃദ്യമായി സ്വാഗതം ചെയ്യുന്നു. സര്‍വോപരി ഈ വിവാഹം ആസീര്‍വതിക്കാന്‍ ആഗാതനാവുന്ന അഭിവന്ദ്യ സൂസപാക്യം മെത്രാപ്പോലിതയെയും ഇവിടെ സന്നിഹിതരായിട്ടുള്ള എല്ലാവരുടെയും നാമത്തില്‍ സ്വാഗതം ചെയ്യുന്നു.

2011-12-14T09:00:00.001-08:00

கமிதக்கண்ணு,

இதோ பார் அந்த கவிதை:

வீடெங்கும் விழாக்கோலம்

சுற்றமெல்லாம் சுறுசுறுப்பு

காரணம் ஏன் சொல்லு...

கல்யாணம்தான்... கமிக்குத்தான்!

வாருங்கள் வாழ்த்துவோம்

சேருங்கள் சேர்ந்து பாடுவோம்.

கண்டதும் காதல் அல்ல

கேட்டதும் காதல் மெல்ல

வளர்ந்தது பிறையினை வெல்ல

நிறைந்தது மணமென சொல்ல!

கமி 'தனி'மையிலிருப்பது நன்றன்று

துணையென வந்தான் டான் இன்று

சேர்ந்தே வாழ்க இனி என்றும்

இன்பம் சுவைக்க குறை வென்று.

- மாமன்

A Shrinking phenomenon...

2011-09-08T00:13:00.000-07:00

The archdiocese of Trivandrum is all set to celebrate its Platinum Jubilee! It had a similar exercise for the golden Jubilee celebrations too. The difference was that the former was caught hold of by a good number of well meaning priests, if not the majority, as a Providential occasion to sail the diocese to safe shores from a turbulent sea like situation. When the 'status quo' establishment resisted it, that young and energetic group of priests slowly and steadily convinced the rest to have a live-in at Kottar to evaluate its 50 years of faith life and its impact on its people's social, educational, economic, cultural and political life among many other such concerns.

It was rather a peoples'/ priests' need and thereby movement and not a bishop's or one that was steered by the 'ruling fronts' movement like the present one. As such the present one could not have any impact among the people, let alone its priests and religious! It is the 'authority's agenda and not the people's.

The authorities seemed not have any sensitivity and seems to be in the fool's paradise. In the midst of its three inaugurations, the preparations were on to suspend one of its priests! They seem to have lost their moral ground to call the concerned and dialogue with them and win them back. There wasn't any genuine attempt on that. Glaring procedural errors are being alleged of. Fair deal and natural justice are allegedly denied to them!

The system is not transparent and as such not accountable, especially in the area of finance and other temporal affairs. Every one is expected to toe the line fixed by them arbitrarily. If anyone dares to challenge or question; instead of proving their integrity, they ignore. Fed up of their insensitivity, if people keep quiet for the time being, they consider that to be a convenient situation to carry on with their agenda.

Priests working in the ministries don't have a friendly relations, even the ones living next doors. It has reached the very portals of His 'Grace' even! Knowing his physical and moral inability, he runs the show depending on the spineless lieutenants and counsels! They seem to 'convince' him that everything is fine, when in fact he is sitting on a live volcano. Even the Benjamin among the priests is not edified, to say the least.

When essentials are ignored, they seemed to be worried about the liturgy and its rubrics. Even when priests are not good singers, they burden and irritate people with their spoil sport throats. Even the con-celebrants are not spared of this oddity. The poor fellows have to stand acting as if they too were singing (even the consecration words) when in fact they stand like mere candles.

Preaching is another ritual for priests. They don't read or reflect and apply the scriptures based on the hard, real life of the people just in front of them. His 'Grace' seems to think that he is the preacher 'par excellence!' He never bothers to be punctual nor does he confine his talks knowing the time constraints of others. They seem to think that faith also is static as the scriptures are said to be! They conveniently forget that the best interpreting tool is the life of the people. [to continue...]

They legislate for us...!

2011-08-31T07:34:00.000-07:00

An Important Issue !

Indian government approves 200% MPs’ salary hike, Still some MP's are unhappy.

Now, MP's take home salary is Rs 45 lakh per anum + other allowances.

TOTAL expense for a MP [having no qualification] per year : Rs.60,95,000

For 534 MPs, the expense for 1 years:

Rs. 325, 47, 30,000

3254730000 X 5 years =

Rs. 1627, 36, 50000 (One Thousand six hundred crores plus...)

This is the present condition of our country:

Indians may be poor, but not India...

2011-06-10T09:26:00.000-07:00

Indians are poor but INDIA is not a poor country," says one of the Swiss Bank directors. He says that "280 Lacs crore" of Indian money is deposited in swiss banks which can be used for 'taxless' budget for 30 yrs. Can give 60 0000000 jobs to all Indians. From any village to Delhi 4 lane roads. Forever free power supply to more than 500 social projects. Every citizen can get monthly Rs. 2000/- for 60 yrs. No need of World Bank & IMF loan. Think how rich politicians block our money. We have full right against corrupt politicians.

Few personal pictures...

2011-06-08T10:11:00.000-07:00

Few personal pictures...

2011-06-08T10:07:00.001-07:00

2011-06-08T10:02:00.000-07:00

Few personal pictures...

2011-06-08T09:58:00.001-07:00

Few personal pictures...

2011-06-08T09:54:00.000-07:00

Few personal pictures...

2011-06-08T09:31:00.001-07:00

தமிழில் தொடர்வோம் இனி...

2011-05-25T07:43:00.000-07:00

ஒரு சில நாட்களாக வேலைப்பளு மிகுதியினால் சோர்வு அனுபவப்படுகிறது! இருந்தும் குறிப்பிட்ட நேரத்திலேயே முடிக்கவேண்டிய விஷயங்களை தள்ளிப்போடுவது எப்படி? எனவேதான் பகல் இரவு பாராமல் பணி செய்கின்றோம், அலுவலக தோழர்களுடன் மற்றும் ஆயர் உதவியாளர் ஷாஜியின் துணையுடன். இயலும்போதுதானே இப்படியெல்லாம் வேலை செய்ய முடியும். முடியும்வரை செய்வோம்.

Ready to have a Baby?

2011-05-18T21:07:00.000-07:00

Are You Ready to Have a Baby?
(Posted By Rummana Ahmed, Tuesday 7 December 2010 6:15 PM IST)

If you are a year or so into your marriage, chances are that everyone is asking you, “So when are you giving us the good news?”. Suddenly a decision as personal as having a child becomes everyone’s concern. So much so, you might wonder how your child-bearing capabilities contribute to your mom’s neighbour’s happiness (you probably bump into her once a year).
A friend of mine has been married for a while; since the couple was studying for the first two years of their married life, they decided to hold off on the planning-a-child decision. It’s hardly been a year since the both of them have kind of settled into their respective jobs. The day they decided to get a car, ‘well-wishers’ felt it was also the right time for them to start a family. If only having a child was as simple as buying a car.
When do we really know that it’s time to plan for a baby? Here are some considerations that need to be made before you decide to become parents.
Mentally prepared? A child is a big responsibility, it’s important that both would-be parents are completely prepared for the change. No matter how many people pressurize you to have a child, it is integral that both you and your partner decide on the right time.
Financially prepared? Planning your finances is essential when you are planning to usher a new member into your family. Starting from the delivery to rearing the child is going to be an expensive proposition. Add to that a few EMIs that you might be paying off and your monthly budget might need some serious reconsideration. If it’s a dual income household, you might also have to make provision for one missing income. Make sure you are prepared to curtail a few expenses and plan your resources effectively.
Can you provide stability? A child needs a stable environment. If you already have issues in your marriage, it might not be a very good idea to go ahead with the expanding-the-family plan. A baby is not a quick fix to other marital problems; make sure you sort them out before you drag an unsuspecting child into the mess.
Health concerns? While it is a norm these days to get various tests done before and during pregnancy, both parents and especially the mother should be completely fit to handle the physical demands of a new addition to the family. Dietary and fitness routines should be integral not only during pregnancy but also when you are planning to conceive.
Are you ready to take a break? This applies mostly to would-be mothers – a child might put sudden breaks on your career, are you prepared for it? While nurturing a child might be the most fulfilling experience in one’s life, you need to be prepared for a sudden change of plans. While you thought you would be right back after your three-month maternity leave, it might not always happen that way.
I know that there is a school of thought that believes in the complete opposite, that you can never perfectly plan a child. There’s never a right time and we learn to live up to the challenges as and when they arise. While that might hold true, it’s a good idea to have some basics in place before we sign up for a responsibility as big as parenthood. Few of us have the kind of support system our parents had when we were growing up; we don’t have the luxury of a houseful of uncles, aunts and grandparents who will attend to the needs of a newborn. If we plan a few things in advance, it makes the transition easier.
Parenthood teaches us a lot of new things; are you ready to adapt to the change? Share your views with us. You can also connect with me on Twitter.

LL. B (Evening) - Law Academy, Tvpm - 2009-12

2011-05-17T08:51:00.000-07:00

Students:
2
Aburaj
Home Ministry
9349132532
3
Anil Kumar B
Legislature Secretariat
9446340912
4
Anil Kumar C. D.
Law Department
9495303426
6
Anil Kumar P. K.
KRFB (PWD)
9388968900
7
Anil Kumar S
Police (Ministerial)
9446902479
8
Anishram P
TERUMO PENPOL
9446971387
10
Arafath M. H.
Registration
9496254957
11
Arun Jyothi S
Education
9495074024
12
Athira V. B.
Animal Husbandry
9249907143
13
Biju Augustine
Macmillan Publishers
9447007840
14
Binesh B
Registration
9446684584
15
Bipin Kumar R. V.
Govt. Secretariat
9747844353/9562455113
16
Chandra Mohanan P. R.
TVD
9447211944
17
Chandran P
Registration
9447634985
18
Chandra Sekhar B
HSST
9447211795
19
Damodar Prasad
C-Dit
9895788332
20
Deepu M
Techno Park
9446178591
21
Deleep Kumar G
Water Authority
9446700134
22
Hari Kumar T
Motor Vehicles
9447474961
23
Harish Kumar P
Health Dept.
9447027276
24
Jayachandran
Dhanalekshmi Bank
9847257075
25
Jiji S
Techno Park
9846113324
26
Jiji Mon K
Police
9447328510
27
Jinu Kumar V
Dist. Panchayat TVPM
9447792252
28
Jojan Lal K. P.
HSST PKS Kanjiram
9446103282
29
Josnamol S
Panchayat
9895117620
30
Krishna Lal R. D.
Revenue
9895009060
31
Kumar V. H
CMD
9497784819
32
Kumara Pillai P
BSNL
9446445757
33
Lali V. S
FIB, Agriculture Dept.
9447904501
34
Lovidason C
St. Xavier's College, TVPM
9496111383
35
Mala Bhasker
MET LIFE
9447715261
36
Manish V. V.
Govt. Secretariat
9496228003
37
Mathew A. G.
Legislature Secretariat
9447480118
38
Mohammed Mustafa J
Revenue
9446061122
39
Mohanachandran K
Central Exise & Customs
9895987383
40
Muraleedharan Nair G
SBT, SME Branch, TVPM
9446387995
41
Nasim
Police
9447040006
42
Nidhin G
TATA AIG
9895938684
43
Noushad Pathanapuram
KSEB, AEE, VB, Pattom
9995004561
44
Pankiras A
Priest, Catholic
9447923979
45
Pradeep Kumar P
Local Fund Audit
9447250532
46
Pradeep Kumar V
Court
9946595789
47
Prameela S. V
Govt. Secretariat
9846929648
49
Prasant K
EPFO
9495788186
51
Radhakrishnan B
Central Exise & Customs
9947275912
52
Rajan T. V
Govt. Secretariat
9446237677
55
Rajesh R
Publishing Company
9496153018
56
Ramachandran T
Museum & Zoo
9446414050
57
Ranjith M. R
Co-ordinator- BioInformatics
9447443356
58
Rathesshmon P
Legislature Secretariat
9961103807
59
Ravindra Kumar R
C-DAC
9846011055
60
Saji Kumar S
Revenue
9497692691
61
Saleem A
Revenue
9495376786
62
Santhosh Kumar K
I & PRD
9447861123
63
Santhosh Kumar K. S
Drug Control
9847100769
64
Santhosh Kumar P
PSC Office
9447451229
65
Santhosh Kumar S
KTDC
9447343718
66
Shahul Hameed K
Commercial Taxes
9605207764
67
Shaji N. B
KSEB
9495031127
68
Shajeela F. S
Business
9446557541
69
Sheebu M
Govt. Secretariat
9847898402
70
Shibu A. T
Govt. Secretariat
9947543938
71
Shinu Raj B. S
Registration
9446063621
72
Shyam Kumar V
GHSS, Dhanuvachapuram
9446212572
73
Shyla Ismail
Sree Chitra Medical Institute
9496811851
75
Sreejith P. R
TERUMO PENPOL
9744400528
76
Sreejith S. Nair
Drug Analyst
9447033373
77
Sreejith S. R
KTDC
9895627317
78
Sreekanth R
Police
9288024228
79
Sreekesh S
Legislature Secretariat
9387451764
80
Sreenivasan K
GGHSS, Peroorkada
9446185580
82
Sukesan A
Dairy Development
9495373689
83
Sunil Kumar K. M
Legislature Secretariat
9497292155
84
Sunil Kumar P. S
KINFRA
9447688000
85
Suresh Babu C
Legislature Secretariat
9495830351
86
Dr. Suresh Babu P
Revenue
9447884471
87
Suresh Kumar C
PSC
9287567578
88
Suresh Kumar K
P&ARD (OL)
9605080597
89
Joy Varghese
Business
9447011230
89
Suresh V. S
KSEB
9497621400
90
Dr. Thomaskutty P. G
Mar Ivanios College
9447929541
91
Vasanthakumari Amma G
Health Dept.
9496273794
92
Velayudhan Nair
Police
9447013818
93
Venu M
Toursim Dept.
9744511788
94
Vijaya Babu
Central Prison
9895788037
95
Vijaya Raj T. R
Criminal Court
9744845616
96
Vinod M. N
Dist. Treasurer TVPM
9745237205
97
Shankar K
KINFRA
9895596514
98
Saraswathi S
Finance Secretariat
9446364214
99
Radhakrishnan R
EE, KSEB
9495037755
100
Abhilash Thachankad
Secretary (ELE Minister)
9447533840
101
Santhosh M. V
Boilers & Factories
9495546015
102
Sanoj S
Revenue
9446433308
103
Shihar J
Railway
974669522
104
Gopakumar V
Revenue
9947681766
105
Naisan A. U
Health Dept.
9495158848
106
Sabeeha P. M
Govt. Secretariat
9447032699
107
Bijukumar K
Revenue
9447129534
108
Ganapathy Krishna Iyer N
LIC
9447774965
109
Revi P. M
Central Exise & Customs
9847267737
110
Pradeepkumar K
Business
9020133304
111
Suresh Kumar S
SIC, KINFRA
9349706864
112
Leena P
Agricultural Dept.
9496259889
115
Krishnand P
PVT. Company
9446466326
116
Parthasarathy
GE MONEY
9895177455
117
Minusha Asok
KOTAK Mahindra
9895250591
118
Sebastian Kadavil
Company
9447013868
119
Abu Asar
Business
9846172862
120
Seby Paul
PVT. Company
9895877235
121
Asoka Kumar C
Heera Construction
9847972892
122
Vinish V
Techno Park
9744844110
123
Sreejith L. K
BIOTECH
9446577450
124
Mohanachandran P. V
Tax Practitioner
9946665036
125
Joe Cherian
Business
9846353030
128
Jayachandran S
Company
9895274766
129
Vaisagh C. Pillai
US Technology
9995553631
130
Mohan Kumar S
M. D. Shristhi
9496205622
131
Sreekumar J. K
Civil Supplies Corporation
9846177405
Buddha Prakash
Indian Air Force
9562028138
Rajesh Kumar V
Police
9446101362

Faculty:

Gopinatha Pillai
9446478339
Anil Kumar G
9447005946
Shibu Damodar
9446353838
Nagapan Nair S
9495549878
Giridharan N
9847431710
Venu K
9446405947
Syamkumar R. S
9847911419
Sasidharan M. P
9747553209
Susha Kumari V. K
9847134971
Narayanan Asari
9746372755
Mohan Kumar Kiran
9847071877

Important informations...

2011-02-20T08:14:00.000-08:00

1. If you see children Begging anywhere in TAMIL NADU, please contact: "RED SOCIETY" at 9940217816. They will help the children for their studies.
2. Where you can search for any BLOOD GROUP, you will get thousand's of donor address. www.friendstosupport.org
3. Engineering Students can register in www.campuscouncil.com to attend Off Campus for 40 Companies.
4. Free Education and Free hostel for Handicapped/Physically Challenged children. Contact:- 9842062501 & 9894067506.
5. If anyone met with fire accident or people born with problems in their ear, nose and mouth can get free PLASTIC SURGERY done by Kodaikanal PASAM Hospital . From 23rd March to 4th April by German Doctors.
Everything is free. Contact : 045420-240668,245732 "Helping Hands are Better than Praying Lips"
6. If you find any important documents like Driving license, Ration card, Passport, Bank Pass Book, etc., missed by someone, simply put them into any near by Post Boxes. They will automatically reach the owner and Fine will be collected from them.
7. By the next 10 months, our earth will become 4 degrees hotter than what it is now. Our Himalayan glaciers are melting at rapid rate. So let all of us lend our hands to fight GLOBAL WARMING. -Plant more Trees. -Don't waste Water & Electricity. -Don't use or burn Plastics
8. It costs 38 Trillion dollars to create OXYGEN for 6 months for all Human beings on earth. "TREES DO IT FOR FREE" "Respect them and Save them" 9. Special phone number for Eye bank and Eye donation: 04428281919 and 04428271616 (Sankara Nethralaya Eye Bank). For More information about how to donate eyes plz visit these sites. http://ruraleye.org/
10. Heart Surgery free of cost for children (0-10 yr) Sri Valli Baba Institute Banglore. 10. Contact : 9916737471
11. Medicine for Blood Cancer!!!! 'Imitinef Mercilet' is a medicine which cures blood cancer. Its available free of cost at "Adyar Cancer Institute in Chennai". Create Awareness. It might help someone.
Cancer Institute in Adyar, Chennai
Category: Cancer Address: East Canal Bank Road, Gandhi Nagar Adyar Chennai -600020 Landmark: Near Michael School Phone: 044-24910754 044-24910754 , 044-24911526 044-24911526 , 044-22350241 044-22350241
12. Please CHECK WASTAGE OF FOOD If you have a function/party at your home in India and food gets wasted, don't hesitate to call 1098 (only in India ) - Its not a Joke, This is the number of Child helpline.
They will come and collect the food. Please circulate this message which can help feed many children.
AND LETS TRY TO HELP INDIA BE A BETTER PLACE TO LIVE IN
Please Save Our Mother Nature for "OUR FUTURE GENERATIONS"

Tree of Knowledge, of good and evil...!

2011-02-08T20:39:00.000-08:00

Bible, said to be a 'revealed' literature, contains many myths (eg. Genesis 1-13) and other unscientific and non-historic narratives. May be that it was not the intention of the authors to write such a scientific or historic record of things.

But that doesn't mean that we disregard that great literary treasure. It need to be understood in our context from our own perspectives for the growth and welfare of humanity for which it was written more than anything else.

The tree of knowledge in todays' first reading might have been an attempt to answer the question of evil present in our lives along with good. "Ignorance is bliss", so goes a saying! May be that some people feel knowledge to be a curse. That is why the tree of knowledge which was forbidden to be eaten!

And it is the discerning power which makes us to choose between the good and bad. Some people consider this great gift also as a burden. That is why one of the phiolosophers has said that, 'Man is condemned to choose...'

Knowledge and freedom are indeed two great gifts to mankind, provided we use it for our own growth and that of mankind. Those people who consider them a curse, might have wanted an answer to such questions and hence this kind of narratives in the Bible.

சென்னை வாழ் குமரி முக்குவர்...

2010-12-18T22:42:00.000-08:00

பயணமே வாழ்க்கை என்று தோன்றும் அளவுக்கு 'வாழ்க்கைப்பயணம்' என்ற ஒரு சொல்லாட்சியே உள்ளது. 'யாத்திராகமம்' என்பது வேதாகமத்தின் ஒரு புத்தகம். அது வித்யாசமானது, விடுதலைவேட்கை நிறைந்தது. கிறிஸ்தவ வாழ்வுகூட ஒரு பயணமாக, திருப்பயணமாகவே சொல்லப்படுகிறது. பயணங்கள்தான் நாகரீகத்தின், கலாச்சாரத்தின் அடிப்படி என்றும் சொல்லலாம். வயிற்றுபிழைப்புக்காகவும் வாழ்க்கை தேடியும் மக்கள் பயணம் மேற்கொண்டுள்ளனர். தமிழ் மூதாட்டி ஔவையார் சொன்னார்: "திரைகடல் ஓடியும் திரவியம் தேடு" என்று! திரவியம் தேட, வாழ்க்கை தேட தமிழகத்தின் தென்கோடியிலிருந்து வடஉச்சிக்கே வந்தவர்கள் நாம்! இந்த சிங்கார சென்னைகூட வந்துசேர்ந்தவர்களின் சொர்க்கபூமிதான். நாம் மட்டும் என்ன இன்னும் வருத்தர்களாய் வாழவேண்டும்? நமக்கு ஏன் கூடாது சொந்தமென்று ஒரு துண்டு பூமி, காணி நிலம் எல்லாம்? நிலமில்லையேல் நிற்ககூட இடம் தரமாட்டார்கள் இன்று! நிற்க, நிமிர்ந்து நிற்க, நிலைக்க, நிலையாக வாழ நமக்கும் ஓரிடம் தேவை. அதை இப்போதாவது உணர்ந்திருக்கின்றோம். நிலம், தலைமை,மொழி என்பவை மனிதமாவதர்க்கு இன்றியமையாதவை. நிலத்தில் தொடங்குவோம், தலைமையும், மொழிப்புலமையும், இலக்கிய செழுமையும், சட்ட அறிவும் சேரப்பெற்றால் நம்மையும் யாருக்கும் தவிர்க்க முடியாது, தடுக்க முடியாது! தொடங்கிய பயணம் தொடருவோம், தொடுவானம்வரை தொடருவோம், வாருங்கள், வாழ்வோம், வளர்வோம். [வீழ்ந்தால் விதையாய் வீழ்வோம், எழுந்தால் கதிரவனாய் எழுவோம்!"]

இன்று இங்கே ஆரம்பமாகும் இந்த முயற்ச்சி எங்கும் பரவ, தண்ணீரில் பிழைத்தபோதும் தரைமேல்தான் வாழ்வோம், தலைநிமிர்ந்தே வாழ்வோம் என்றே சபதம் செய்வோம். தலைமைக்கு உயர்வோம், தமிழை தலைவணங்குவோம், தன்வசமாக்குவோம்.

இன்று ஆண்டவர் இயேசுவின் திருமுழுக்கு நினைவு நாள்/விழா! அவர் திருமுழுக்கு ஏற்றதே நீதி நிலைநாட்டுவதர்க்காக என்று இசையாஸ் இறைவாக்கினர் கூறுகின்றார். நீதி மறுக்கப்பட்ட மக்களில் நாமும் ஓன்று. பூமியின் ஒராத்தில் வாழ்ந்து, கடலின் சீற்றங்களை, புயலின் தாக்கங்களை தாங்கி, வாழ்க்கையின் ஓரத்திற்கே தள்ளப்பட்டவர்கள்.

கடவுளுக்கு பட்சபாதமில்லை என்று மட்டுமல்ல, அவரே நீதி நடத்துவார் என்றும் முழங்குகிறார் இராயப்பர். எனில் சந்தேகமென், பயமேன்? இந்த முயற்ச்சியால் நம் மக்களை முன்னேற்றுவோம், இழிவு மனப்பான்மை ஏதேனும் இருந்தால் அவற்றை தவிர்ப்போம், தலை நிமிர்ந்து வாழ்வோம். தலைவன்பாதை தொடர்வோம்.

1980 Ordinandis from St. Joseph's, Alwaye

2010-11-17T08:03:00.000-08:00

On Tuesday, 16th November, the following friends of our batch came together at the PACS, Irinjalakkuda by evening. It was hosted by the Irinjalakkuda priests and especially by Alphonse Pulickottil. This time, the speciality was the attendance of our friends who left us to opt for the vocation to the family life. Some eight of them came. Paulose Edassery brought a surprise by bringing his family, son and wife.

There was Rosary followed by supper and sharing session. At last there was a documentary show on the Homeo ministry of Anto Edakkulathoor. Edassery left that night itself. The next day started with Mass, followed by breakfast. Few of us left as the others went for an outing.

1. Anto Edakulathoor
2. Augustine Aranjaniputhenpura
3. Mathew Kadookkunnel
4. George Madathikandathil
5. Manadan Johnson
6. Jayan Arackal
7. Cyrus Velamparambil
8. James Poothrukayil
9. Jose Madan
10. Antony Poothavelil
11. Joy Sasthanpurackal
12. Joshi Kandanatthuthara
13. Alphonse Pulikkottil
14. Jose Irimpan
15. Mathew Kaniyanthramyalil
16. Mathew Chooravady
17. Sebastian Panamattaparambil
18. Devasya Pudussery C.M
19. Joseph Powenkulam CST
20. Thomas Chirackal MST
21. Abraham Kanjirakonam VC
22. Pancretius
23. Paulose Edassery CSB
24. George Joseph SIB
25. Joseph Naduthotty Prof
26. Joseph Nadackal Prof
27. Solomon Arasseril Rtd. Panch
28. Jerome Mankoottathil Rtd. Dy. Tahisildar
29. Vincent Kaitheth Dy. Commissioner Sales Tax
30. Pius Chittilappally

സ്വാതി തിരുനാള്‍ സംഗീത നാട്യ കലാ കേന്ദ്ര

2010-11-14T07:23:00.000-08:00

ശ്രിമതി റാണി ദേവരാജന്‍ നടത്തുന്ന ഒരു കലാക്ഷേത്രമാണു ഈ സ്ഥാപനം. ഇന്ന് അതിന്റ്റെ പതിനാലാം വാര്‍ഷികമാണ്. മന്ത്രി സുരേന്ദ്രന്‍ പിള്ളൈ ഉത്ഖടനം നിര്‍വഹിച്ച യോഗത്തില്‍ ഫാ. ജോര്‍ജ് ഗോമസ് അത്യക്സം വഹിച്ചു. സീരിയല്‍ നടി പാര്‍വതി സമ്മാനങ്ങള്‍ വിധരണം ചെയ്തു.

കലയെക്കുറിച്ചു, സുന്ദര, സുകുമാര കലകലെക്കുരിച്ചു ജ്ഞാന്‍ സംസാരിച്ചു. ഇന്ന് ശിശു ദിനം കൂടിയാണ്. ശിശുക്കള്‍ എന്നാലെ ആഘോഷമാനല്ലോ. "குழலினிது யாழினிது என்பர் மக்கள்தம்
மழலை சொல் கேளாதவர்" കുട്ടികളുടെ അമ്മിഞ്ഞ വാര്‍ത്ത‍മാനങ്ങള്‍ ഏതൊരു സന്ഗീതത്തെക്കാളും ശ്രവണ സുന്ദരമാണ്.

"பாட்டும் நானே பாவவும் நானே
பாடும் உன்னை நான் பாடவைத்தனே.
அசையும் பொருளில் இசையும் நானே
ஆடும் கலையின் நாயகன் நானே
எதிலும் இயங்கும் இயக்கம் நானே
என்னிசை நின்றால் அடங்கும் உலகே"

ആദി ശബ്ദം, ഓംകാരം... ഇതാണ് നാദഭ്രമം...
ഇതാണ് ക്രൈസ്തവ വേദ പുസ്തകത്തിലെ 'വചനം.' "ആദിയില്‍ വചനം ഉണ്ടായിരുന്നു..." വചനത്താലാണ് ശ്രുഷ്ടികര്മം നിര്‍വഹിക്കപ്പെട്ടത്‌...

നാട്യം, നടനം ഇവയെല്ലാം വീണ്ടും ദൈവീകമാണ്... നടരാജന്‍ പ്രബന്ച്ച നടനത്തിന്റ്രെ പ്രധീകമാണ്...

Fourth Semester LL. B begins today...

2010-11-01T09:10:00.001-07:00

Though fourth semester began today, the third semester classes were carried on by Mr. Ravi, our Constitutional Law Professor. He handled both the hours.

3rd Semester LL. B over by today...

2010-10-31T07:19:00.000-07:00

Kerala University is know for its running late for almost all its academic programmes. This to the extent of disabling students to avail chances in other universities, especially outside the state. This is no different in our Law College matter also. When fourth semester is supposed to begin on Monday, 1st November 2010, the examinations of the 3rd semester exams yet to take place only. Hardly they finished the internal assignments of the third semester by now. There seems to be no specific discipline in the campus, may be the reflection of the University!

பணி. சர்ச்சிலினுடன் ஒரு சந்திப்பு...

2010-10-31T07:11:00.000-07:00

நேற்று சர்ச்சில் ஒரு விஷயமாக இங்கு வர, என்னை பார்க்கவும் வந்தார். தொடர்ந்து இன்றும் வந்தபோது, ஏதோ ஒரு கல்வி நிறுவனம் தொடங்க யாரோ இவரை கேட்டுக்கொண்டதாகவும் அதைப்பற்றி சிந்திப்பதாகவும் சொல்ல, நானும் எனது மனதின் ஒரு கனவை அவரிடம் பகிர்ந்துகொண்டேன். அவருக்கும் அது நல்ல ஒரு கனவாகப்பட அதை செயல்முறைப்படுத்த சற்று நேரம் சிந்தித்தோம். ஒரு வித்தியாசமான, வேறுபட்ட ஒரு கனவு... மீனவ சமுதாய எழுச்சிக்கு நிச்சயம் உதவும் திட்டம்... பார்ப்போம்...

Fishing Harbour in the making...

2010-10-27T09:25:00.000-07:00

After a long and persistent endeavour, the need for a fishing harbour is getting realized. But the beneficiaries may not be the ones who loose their very habitation and livelihood, for that is the story of such projects around among our people. Our leadership should be cautious on this count and take all precaution to help our otherwise simple people not to loose anything of what they were enjoying to this day.

Erayumanthurai in "Vandemataram"

2010-09-19T08:55:00.000-07:00

A recent Malayalam feature film "Vandmataram" presents the beginning shots at Thengapattanam as it is depicted as the place where the accused of a murder at Cochin was said to be living. This lead was obtained from a square cap (Muslim) found from the site of the murder. This cap was identified as the one worn by Muslims migrated from Burma.

From the shots from the 'Athupally' our village Erayumanthurai is seen from far...

Mukkuva: History, Life and Future

2010-08-31T00:11:00.000-07:00

Mukkuva: History, Life and Future
Seminar I - Sponsored by TPCAC, AILCF & Enthurai
25 July, 2010 at Chinnathurai

Photos: http://www.youtube.com/watch? V=fAcxRSS0u1M
[Note: Some of the files may not be of reasonable quality. Special attentions will be paid in the future sessions.]
The idea of organizing a seminar on Mukkuva History originated in July 2008, when Kanyakumari Costal Artists’ Collective, Colachel Youth and Costal People’s Movement jointly organized the 267th Anniversary of Colachel War.

Senior elites like Mr. Albert Joseph had been urging since long with persons like Fr. Panky and Dr. Vareethiah to trace the root of Mukkuva who have a culture that is older by Millennia, than Catholicism in South Travancore Cost.

Mr. Melvin Vinoth of All India Latin Catholic Federation in fact floated the idea; The Colachel War Pillar must be celebrated as an icon of the Mukkuva History. It was against this setting that Enthurai was called to associate with such an attempt and the idea materialized on 25-July-2010.

1. Introductory Remarks
Dr. K. Vareethiah
2. Presidential Address
Pulavar Saviour
3. The History of Thoothoor People
Mr. GR Thoothoor
4. The Mukkuva History that hasn’t come to Light
Dr. J. Albaris
5. The Venad Mukkuvar
Mr. S. Leo Pereira
6. The Colachel War and the Mukkuvas
Mr. Melvin Vinodh
7. Song
Mr. Venis

Interactions
7. Mrs. Janet
8. Mr. Franklin
9. Mr. Michael Nayakam
10. Mrs. Jeesal Mary
11. Mr. Vargheese
12. Mrs. Stellency
13. Fr. Claret
14. Dr. K. Vareethiah

The purpose of the efforts is:
• To understand the history.
• To realize the presence.
• To understand the impacts of recent technological changes and government’s certain policies.
• To fill the intergenerational gap.
• To initiate a conversation among the people in our society.

At the end of the process, it was felt that the people had been anxiously waiting for these things to happen. In response to the presentations, some participants suggested that the proceedings of the seminar much be published. Others felt that deliberations of such kind and order must continue. A few others appealed that pressing contemporary issue like grand of relief, fixing price for catches need to be addressed in future.
All villages from the island except Poothurai (there were 2 funerals held at Poothurai in the same day) represented the session.
Dr. Vareethiah appreciated the role of Enthurai in having brought heterogeneous people from all villages which made the program very effective.

Decisions made after this gathering:
Discussions with the participants and the seniors of our community,
different sessions with the focus on:
Seniors of the society,
Senior Fishermen,
Women Head Load Fish Vendors,
Entrepreneurs including Mariners Experts of Fishing Vessels
and Mechanized boats, Experts from Science and IT,
Costal Folklorists and exhibition of talents and
Costal Sportsmen have been planned.

It has triggered an interest among the community to learn more about the past, to add fuel to the growth and strengthen the foundation for empowerment of our community. Accordingly monthly meets are being organized in different hamlets with local support and sponsorship. [from the Enthurai.org]

No cloth to change...

2010-08-19T09:05:00.000-07:00

The other day the door and window curtains of the bishop's house refectory was removed for a washing but without a spare set to cover the windows and doors!

To this poor situation i have put up a write up in Malayalam with the heading seen above. It amounts to the following: Seeing a poor women washing one end of her dirty saree in a river while wearing the other, Gandhiji left the unnecessary clothings and thereafter became the 'half naked fakir'. It was during one of his Bharath Darshan Yatra.

Jesus also exhorted his disciples not to take a stick, or a beggar's bag... and no extra shirt. In the same way the newly adorned archbishop's house and especially the dining room was made to adopt the spirit of poverty!

For the purpose of cleanliness, she was defrocked without a Krishna to save!

[This seemingly has offended the 'authorities'! That may be the reason for the passive attitude of the bishop in the dining hall today and the way the ministry paper was unusually sent by the secretary!]

Am i getting aloof...

2010-08-11T09:45:00.000-07:00

These days i am not responding to much of the calls! Am i escaping from 'normal' human relations? Am not only avoiding the business calls, but also personal calls even! What does it mean?

Or is it a sign of my 'growth' towards somekind of relations beyond...

How am i using my time? Not sparing enough time for my class lessons and not much personal readings or even 'spiritual' exercises!

Am rather confined to the minimum office works, parish and necessary class works.

My 'faith' life is also heading towards unfamiliar directions, and am comfortable with that. Regarding my relation with the bishop and other church persons is also not that ordinary! I need to reflect and may be 'pray' too.

On these days...

2010-08-08T10:47:00.000-07:00

Patroness' feast at Thycaud commenced on Friday, 6th August. It will be solemnized on 15th.

Today after the morning Mass went to Palayam to preach for the 'Manju matha' feast there celebrated by the Tuticorin community, may be 'Parava' community there. There met Deepthi, Johnson's daughter and her husband, Milton.

After the evening Mass at Thycaud, there was 'retreat' preaching by Johnson Alexander! It was so simple to the extent there was nothing worthwhile to reflect. Even the language and logic was so poor! May be what matters is their faith! And the poor people have more than anything else! And that is what the priests and their religionists exploit!

This morning Leo came, as if to trouble me, to tell that i was using the purificator to clean things personal and people seemingly were complaining! It was not even imaginable for me and how come i do it, if at all what she said was true! I don't think i do such things! May she used this as a ploy to upset me! Shall i challenge her?

Working on the history of Thycaud as given by Thampy chettan with a view to give for the proposed Malayala Manorama supplement to be published by the parish on the day of feast. But later Thampy chettan only came to tell that it won't be realized as Augustine who promised an amount is withdrawing...

Visits on the sideline...

2010-08-08T10:41:00.000-07:00

On my official visit to Pulluvila forane Teachers' meet, dropped at Poovar to see Fr. Wilfred V as he was recuperating after a surgery in his eye. Thereafter visited Ms. Bindhu Jerald who too was recuperating after another surgery. Jerald, her husband and all her four children were there. Ms. Jessy and Ms. Girly were with me. All the three were my children at Kochuthura when i was there in the middle eighties. Now the three were teachers in their village school. Jessy is the Headmistress.

நிறைய நாட்களுக்கு பிறகு...

2010-08-08T10:26:00.000-07:00

நிறைய நாட்களுக்கு பிறகு எழுதும் குறிப்புக்கள் சில:
உறவுகள்தான் வாழ்க்கை என்றால், இப்படியும் உறவுகளா என்ற ஏக்கம் தான் மிஞ்சும். உடன் பிறப்பும் இதற்க்கு விதி விலக்கல்ல, உண்மைக்காதல் என்று நாம் நினைக்கும் உறவுகளும் வித்தியாசமல்ல. சும்மாவா பாடினான்: "வீடு வரை உறவு, வீதி வரை மனைவி, காடு வரை பிள்ளை, கடைசி வரை யாரோ?" என்று!

நட்பின் நாள்

2010-08-01T09:07:00.000-07:00

இன்று நட்பின் நாள், நண்பர்கள் நாள்!

திருவள்ளுவர் கச்சிதமாக சொல்லியிருக்கிறார்:
"உடுக்கை இழந்தவன் கைபோல - ஆங்கே
இடுக்கண் களைவதாம் நட்பு",
மேலும்,
"முகநக நட்பது நட்பன்று - நெஞ்சத்து
அகநக நட்பதே நட்பு" என்றெல்லாம்.

நல்ல நண்பர்களாக இருப்போம்...

நானும் நமது ஊரும்...

2010-04-28T10:03:00.000-07:00

கடல் கவிதை...

2010-04-28T09:59:00.000-07:00

தமிழ்தான்...

2010-04-28T09:50:00.000-07:00

நிறைய நாட்களாக
தமிழ் எழுத முடியாமல் இருந்தது.
இப்போது எவ்வளவு சந்தோசம்!
இன்னும் எழுதவேண்டும் போலிருக்கிறது
ஆனால் தூக்கம் கண்களை தழுவுகின்றதே.
கனவுகள் காண்போம், கற்பனை வளர்ப்போம்
கவிதை புனைவோம், கதை என வாழ்வோம்.

இது சும்மா எழுதியது...

In search of you!

2010-04-28T09:44:00.000-07:00

'Unnaithedi!'

Sr. Prema came...

2010-04-28T09:34:00.000-07:00

Happened to meet her at the St. Pauls' Book Centre. She too seemingly wanted to see me and especially to give an invitation for the marriage of her uncle Bosco's daughter, the one of the twin, deaf and dumb daughters! The boy is from our village only. May be to avoid embarasment and to reach out when in need.

Shared with her our home problems regarding the 'broken' marriage of Saumy mol, my brother's daughter! It was a breather from keeping everything in the small little heart!

கண்ணீர் அஞ்சலி...

2010-03-27T07:26:00.000-07:00

Fr. J. G. Jesudas, a great priest who loved his people and promoted their growth through educational endeavours, especially that of St. Jude's College, Thoothoor. His end came day before yesterday while taking a walk after a late dinner after visiting place to establish his yet another dream of accomodating sick people called 'Bethdaida." A man who died while working for his people till his very end.

Few weeks ago, he called me over the phone. But unfortunately i could not respond that nor could call later. It might have been for the college matter which sails in a disturbed sea of power hungry and position mongering priests and their sycophants. Though both the bishops of Kottar and Trivandrum are involved, some of the above type of priests scuttled it to their favor, but may not to the benefit of poor people and students.

May his good soul pray for the conversion of those type of priests to dedicate themselves for the cause of the people and not for their own 'glory.'

May his good soul rest in peace!

விண்ணை தாண்டி வருவாயா?

2010-03-26T08:52:00.000-07:00

This is one of those few films i have seen alone. Hearing that to be a love story of a different kind ventured to see it yesterday. There were a handful of people only in the theatre! Yes, the story seemed to be different. But the characters were trying hard to act rather than living their roles.

First time seeing love being talked than lived. They talk their love through out the film, even in the most intimate of situations! At the end there seemed to be little confusion when Karthik unexpectedly sees Jessy in the States as to what was real and what was the film he directed basing on his own story.

The much publicised music score and songs were not that appealing, at least for the first hearing!

Carefully careless!

2010-02-24T08:12:00.000-08:00

A Sweet mother...

2010-02-15T10:53:00.000-08:00

[This taken from another blog for Amuthakkannu]
var timestamp = "Thursday, November 05, 2009"

Hes the best!!!!!
Posted by Preethi Simha
Holding his future in his fist
Sleeping innocently in his nest
Like the delicate morning mist
Trying to give his best
In every conquest
Always giving a new twist
To the work he does with interest
His mischief cannot be said in a gist
The little imp's got a huge list
Putting his family's patience to test
With his tiny feet climbs on his father's chest
With his naughhty smile captures every guest
Playing with him is hard to resist
with him around its always a fest
My darling Vibhu is different from the rest.

My Angel
Posted by Preethi Simha
Sometime in May last year. Some uneasiness. A feeling of restlessness. Not feeling too well.My hubby and I decided to meet the doctor. A lot of apprehensions......some expectations.....anxiousness and nervous.After we met up with the doctor, we learnt that we were going to become parents. The feeling was mixed when we heard this. Were we ready for such a huge reponsibility? Would we be able to manage another person? were we capable of it? But at the same time it was a very joyous moment. We were going to bring life on to this earth....a miracle in itself. I cannot forget the expression on my husband's face..that of happiness and ofcourse, the sudden sense of responsibility. That day has been one of the many special moments in my life.But the one special moment which stands out above the rest was in December when I carried my baby for the first time. My little angel...he was a bundle of joy. The little wonder who was in my arms that day was looking at me and others wih a twinkle in his eye, wondering where he was and who we were,I guess.What a precious moment it was in my life. He is such a darling who has filled our lives with immense joy.Love you my baby...my dear Tamaghna Vibhu. You have given us everything...completed my life in every way. Thanks sweetypie for all the happiness.
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Guild Convention again...

2010-02-15T10:22:00.000-08:00

At Guild Convention on 13.02.2010 at Vettucaud

2010-02-15T09:59:00.000-08:00

Me in different angles...

2010-02-04T10:21:00.000-08:00

UNDERSTANDING THE DISSIDENT STREAMS IN SPIRITUALITY

2010-02-04T08:24:00.000-08:00

ICPR WORKSHOP ON "UNDERSTANDING THE DISSIDENT STREAMS IN SPIRITUALITY"
[Department of Philosophy, Sree Sankaracharya University of Sanskrit, Kalady-Kerala - 683 574.7-8 April, 2010]
------------------------------
[Detailed Theme-note and new responses]

Perhaps, an ex-pression like dissident spirituality might look strange, because usually the term spirituality signifies a pursuit of higher knowledge or truth. It is seen as individuals meditative engagement or preoccupation with what is felt to be supremely influential. At the level of spiritual awareness one is supposed to have a profound sense of life and the world. If it is conceived as a pious activity, in spirituality one may not find the least relevance for having a stance of dissent. Even if there are differences of some kind the spiritual ways of disagreement would not be antagonistic as in the case of social institutional affairs. When the gestures of dissent, protest, opposition, etc are viewed as involving certain amount of violence, the spiritual path in itself cannot go in tune with modes of dissidence. The ontological disjunction thus presumed to exist between spiritual and social domains is seen on par with that of individual and collective spheres of life.
Spirituality as a pursuit of self-awareness is also considered as alternative or modified level of existence in individual practitioners. It is believed that such a conditioned state of existence makes one capable of achieving salvation. As moral beings, all spiritual practitioners, in spite of their different pathways, are supposed to be preoccupied with the universal higher principle. The path of spirituality is, thus likely to be the path of reverence, instead of being argumentative and competitive for the establishment of something in terms of quantitative results. When the sociality is contrasted as the domain of worldlylife, its boundary could be drawn along the lines of claims to superiority and authenticity. Here, however, what needs to be seen is where the demarcation between the spiritual/non-spiritual exists. Is it in trans-history, trans-theory, trans-language, or trans-religion? The supposed transcendentalism would render spirituality unspeakable. If it is ineffable, the whole idea of identifying something or somebody to be spiritual would turn to be implausible. As long as the spiritual discourse being a historical situation, the very talk of spirituality as unspeakable state of being remains self-contradicting. That is, the moment spirituality is talked about it gets debunked, and so spiritual-talk itself becomes anti-spiritual in its transcendentalist sense. Hence, a thinking on spirituality as an uncontested site of individual existence (a transformation process of self-awareness), seems to be logically unviable, let apart the question whether it is a state of being conditioned or unconditioned by culture or society.

However, the history of religious and spiritual practices shows a different story altogether. The contrary situation would be notable for its privileged discourse on spirituality of one kind or other. Moreover it appears to be a history drawn out of blood-spattered wars and mutual distrust, consequent on the competing claims of superiority of spiritual path and destination. There may have attempts to defend spirituality by insulating it from the domain of religious practices. Even by distinguishing between spirituality and spiritual practices, for the said reason, spiritual life as a mode of contemplative existence does not imply any ritual performance and everyday conduct. Yet, it does not appear to be free from dispute since the silent observance of moral codes, life-styles, or the ex-pressions of behavior and opinion have been found tainted by conflict of interests.

Besides, there are various claims to truth and greatness of religions on basis of the profoundness and universality of their spiritual doctrines. The spiritual basis also includes the mystic power of their founders and prophetic exponents. Those foundational aspects go by what is often called as religious spirituality. This has also been countered by saying that the terms religious and spirituality cannot go together for they designate contradictory situations. That is, the spirituality being a transgression of all kinds of religious situation, the ex-pression religious spirituality becomes an oxymoron. Whether the notion of spirituality is religion-dependent (divine-dependent) or not, the fact that there exist varied claims on spiritual truth, makes it equally a contested domain of human awareness and pursuit. Any attempt to prioritize spirituality as an unbounded act of desiring for the spirit-hood would be leading to its essentialist discourse. Every act of differentiation in terms of privileging one over the other has also been found to be at the risk of domination and marginalisation. The argument for construing the domain of spirituality as a rarefied area of realization free from disputation or opposition, (area of no-talk) cannot hold any weight. Hence, it might be pertinent to examine under what condition those spiritual claims are made of or why certain claims are disputed over.

Though the concepts of religion and spirituality are not mutually exclusive, they often seem to be at loggerheads in respect of ones priority over the other. Those who argue in favor of religion consider it as a means for the realisation of spiritual truth. For them, religion does not exclude spirituality because as far as laymen are concerned, the spirituality is primarily identical with the institutionalized structures, community consciousness, and ritualistic performances. However, the spiritual transformation to a higher-order does not necessarily mean a relegation of religion to spirituality. Rather, spirituality is a matter of deep-religiosity. For some others, no gradation is to be made between them. Both are intrinsically related. The moral rigor of religion, for them consists in its intimacy with sociality and politics. The exclusivists would think that spirituality can exist independently of religion. Sometimes, religion and spirituality are even viewed as antithetical to each other. Such a radical view is often shared by transcendentalists irreligionists, atheists, and secularists. They see spirituality in contradistinction to religion. While transcendentalists see spirituality as opposed to religion, irreligionists see it as an opposition to all that is ideological, social, political and religious. Further, there is another way in which spirituality is perceived. It is a view that spirituality is a matter that should be placed in contra-distinction to what is political, social, cultural, worldly, profane, secular, material, scientific, modern, so on so forth. Perhaps, such difference of perception might remain to be a perpetual source of conflict within the discourse of religion and spirituality. They might have caused denominational or sectarian divisions within the organised religious and spiritual establishments. Consequently, they engender proliferation of internal fights on the basis of regional interests, nativity, ethnicity, sub-identity, ideology, etc, which often cause major social unrest. Thus there are spirituality-bound socio-political problems that are spearheaded by those who are reformists, conformists, moderates, natives, fundamentalists, revivalists, radicals, rebels, extremists, and terrorists.

The spiritual contestations are seen involving a process of differentiation on the basis of opposing conceptions of spiritual or divine reality. It might be taking place among inter-religious as well as intra-religious traditions. It may also be reflecting in the rivalry of religious/spiritual and non-religious ideological blocks. The differentiation in terms diverging views of the supreme would seem to be a proliferation of spiritual ontology. The plurality of spiritual ontology is generated by the competing claims for superiority of one spiritual path over another. That seems to be the exact context in which the spiritual dissent becomes problematic. Here, the basic question remains to see what is to be construed as the moment or event of dissidence from among the multiple voices of difference.

Thus, what seems to become an issue here is the decidability of dissidence. Whether or not spiritual differentiations are in terms of variations in the conceptualization of spiritual reality would be the question to be tackled. Can the point of difference in conceiving spirituality alone bear the mark of spiritual dissent? An array of differences and oppositions would be available within and among the various traditions of spirituality. And all of them need not be opposing each other on account of spirituality as such. The question of spirituality in terms of dissidence, therefore, presupposes a task of delimiting the multiple levels of spiritual differentiation. The locale of spiritual differentiation could also be found in the inter-religious divides, and sometimes, at the irreligious context of ideological divides in cultural practices. Therefore, the crucial point would be to see whether or not all spiritual/religious differentiations or alternatives invariably imply a force of protestation. There are popular religious movements, which spearhead protestations in view of some socio-political causes that do not have any direct bearing on spiritual principle. They may also imply protestations in view of some outwardly spiritual causes but still their socio-political motives become pronounced. Here the problem seems to be arising on the question whether any gesture of protestation can be treated as a necessary trait of spiritual dissent. If not, what else could be so? Is that something counter-theological? Can it be something that goes along with what is being called as liberative theology? Is it simply a reassertion of the idea of spirituality as spiritual liberation? Or is it a re-statement of the liberative potential of spirituality?

There may have different renderings of what is conceived to be spirituality, and the language of dissent could made sense only in relation to the socio-cultural context of those renderings. Attempt to make sense it in a language which has cross-cultural application might become questionable. The homogenization of human ex-pressions may find its resistance from its local contexts, if it is bent upon bringing unity at the cost of diversity. The resistance to homogenizing trends would be having its effect on essentialism in spirituality. Here we might require of being cautious enough to account the spiritual differentiations that keep harping on the scriptural essence of spirituality as against the contextualized practices. The dissenting streams, which invoke an uncompromising allegiance to some uncorrupted sources of spirituality, would require a critical assessment. The redeeming feature may be varying from context to context. Hence, what is liberative for one is likely to become orthodox and suppressive for others, and the liberative possibility of spirituality seems to be able to trace on the basis of contextualizing the respective ex-pression. As every differentiation needs not become a dissenting voice, all dissents need not be liberative. Internal variations are likely to be among the spectrum of dissenting streams of spirituality. The burden of identifying the dissident stream appears to be extended to extending on to the task of demarcating the direction to which the dissents get oriented. The specific question on the liberative kind of differentiation in spirituality, thus, would get around the problem of various sorts of power entanglements. This makes imperative the fixity of power-anchoring of spiritual dissent. Such an effort would be helpful for bringing the analytical scale further down to reveal the irreducible spheres of spiritual conceptualization.

In the case of inter-religious differences, it might be possible to see a particular religion as such being an ex-pression of dissent. In the case of intra-religious differences, the dissenting voice of spirituality could be at the level of internal divisions of a particular tradition of religion. In both the cases, it remains to be seen whether the dissent is solely in relation to any religious spirituality as such or in relation to non-religious entity. In the case of the context of irreligious ideological divide of spirituality, the strain of spiritual-dissent appears to be embedded in certain kind of critique of religion itself. When the domain of spirituality is taken separately, it is seen to have a range of significance for life outside the frame of religion. Such a perspective of spirituality has evoked the need for a reconstruction of the prevalent notions of religious spirituality from different quarters. Here religion and spirituality are seen forming distinct domains of pursuit. An exploration into such streams, sometimes, might be leading to the unsettling of conventional ways of delimiting the oppositional notions like religion and irreligion, spiritual and material, divine and diabolic, sacred and profane, secular and theocratic.

Some of the broad divides that are found at the context of different religious cultures can be enumerated as follow: theistic and non-theistic, monotheistic and polytheistic, absolutist and ritualistic, pantheistic and animistic, orthodox and heterodox, vedic and tantric, catholic and protestant, orthodox and reformist, conformist and radical, global and regional, margi and desi, greater and little, universal and territorial, cosmopolitan and tribal, fundamentalist and liberal, other-worldly and worldly, mystic and communitarian, pagan and Christian, Semitic and Zionist, divine and demonic, prophetic and magical, saintly and mythical. These divisions are neither exhaustive nor essentialist. Besides, there are oppositions, which prevail in the name of world-religions. The issue seems to be rest with the question how do we construe these divisions as involving the trait of spiritual dissent.

It appears that moments of conflict within religions or spiritual movements might require critical scrutiny and theorizing. The phenomena of intra-religious and sectarian differences are often found relegated to inter-religious differences. They assume a broader level of unity at the behest of common scriptures, prophets, preceptors, doctrines and ideals, concepts of divinity and realization, life-styles, institutional hierarchy, etc. And it is mostly in terms of the so-called world religions that the inter-religious differences are referred to. They subsume the differences of the so-called minor folk-religions under the global vision of a divinity and universal salvation. Thus, seen from the paradigm of world-religions, the phenomenon of religious diversity prevailing at the level of intra-religious denominational differences are superficial and therefore only negligible. The same would be in the case of variations existing in the form of little or minor traditions of religion. They are largely taken to be arising due to some non-substantial issues of organizational hierarchy, ritualism, and the regional adaptations, rather than being on the grounds of doctrinal divides concerning the divinity or spirituality. Such a view seems to be superficial in the sense that it undermines the conceptual strength involved in the organizational and ritualistic differences.

The conceptual differences which are informed by the phenomenon of intra-religious diversity might be requiring a different framework altogether in order to get into its intricacies. What becomes an imperative here seems to be a strategy of salvaging the conceptual and cultural conditions of uniqueness involved in the intra-religious diversity. It assumes greater importance in view of the danger, which is being posed by the assimilationism, even though it appears at the behest of inter-religious diversity. The dynamics of internal variations seems to have more significance from the point of view of cultural politics of spirituality. The differences, which are wrought by some of the intra-religious streams and regional or local traditions of spiritual and ritual practices could be seen to have put-up a strong resistance to the assimilation-trends in the spiritual traditions. If the notion of dissidence is understood in relation to such trends in differentiation of practices, it could serve the purpose of an analytical tool for bringing out conceptual strength involved in many cases of intra-religious divisions.

Viewing the demand for religious reforms as a co-option or containment strategy, spiritual radicals have called for the rejection of religion in favor of faith in the divinity. But there are sections to view these changes rather as a reflection of dynamics of social realities and other historical processes that take place in every society. The internal differences in the ways of conceiving or redefining the religious or spiritual reality could also be viewed as being shaped by non-religious considerations and conditions. However, in such cases of differentiation of beliefs and practices the involvement of any strain of dissent need not be an inherent property. In order to capture the involvement of dissent in such conceptual reorganizations from within the particular religious/spiritual tradition, identification of historical context and equation of power desires assume significant. Here, the confinement of an analysis of spiritual transformation simply in relation to the hierarchical developments within the theological and denominational divisions might be irrelevant. Instead, it would require an extension of their socio-cultural linkages, which set the vortex of spiritual dynamics.

Intra-religious differentiations that are marked by the syncretic practices, indigenous traits, and regional adaptations are yet another area of spiritual reorganization, in relation to which the articulation of dissidence is to be explored. The emergence of the so-called fundamentalist and revivalist movements in the modern era has also brought forth the problems related to redefining the spiritual bases of religions on the lines of ideals perceived in the original scriptures and prophetic exegeses. Despite their postures of political and civilizational commitments and rebellions, what is seen to be their point of differentiation is a de-contextualization of the spiritual formations. They have already been culturally and historically articulated and contextualized. Since there have been underpinnings of cultural assimilationism and imperial expansionism in spiritual identities, the intra-religious dissents of such puritan kinds need to be critically examined.

Mysticism and the similar deep-spirituality movements are often being classified as the dissenting voices within the organised religions. For they generate challenges against the dry formalism, ritualism, doctrinal absolutism and dogmatism of the established religions. However, they are said to breed attitudes like life-negation, world-denial, asceticism, austerity, other-worldliness, self-centeredness, pessimism. It might be a fact that the general forms of ascetic spirituality and the monastic practices generate values and sensibilities for withdrawing from a passionate worldly attachment. But there are exceptional models of monastic orders, which do not adhere to celibacy and indifference to worldly life. They seem to be withdrawing from not getting entangled in the clutches of power-desires. There are also many other which inspire and motivate to revolutionise the secular and non-theocratic world-orders. Deriving from the spiritual sources and authorities, they tend to promote the values of social justice as against the theocratic structures and religious clergies, which compromise with exploitative socio-political orders. The resistance seems to be aiming to counter the institutional ex-pressions of spiritual orders that stand to reinforce the same sterile and authoritarian values. Some spiritual radicals would argue that the concept of spirituality as an ex-pression of rebellion against the oppressive values and structures might be fruitless. Some others think that spirituality would be getting degenerated so long as it springs from the imagination and ideological sources of certain organized religions. For them, the liberating potential of spirituality would be in its counter-cultural thrust. It could endure un-orthodox responses to and reactions against the life-negating moments of thoughts and deeds. Spirituality as counter-cultural moorings would undermine those life-negating trends as capable of producing hurdles in the pursuit of freedom and happiness.

When spiritual ex-pressions are seen to be assuming an opposition to the established religious hierarchy, especially from within the particular tradition, it would be pertain to examine the non-spiritual, non-religious conditions, which make them possible. It is also likely see a reverse process of asserting religious and spiritual identities as a mode of posing political and ideological challenge to different forms of domination and discrimination. But what seems to be more important here is to see the ways in which such non-spiritual adaptations of spirituality are implicated in the conceptual reformulations of spirituality. Therefore, specific attentions might be required to see how such strains could be located as the efforts of recovering and reinventing certain conception of divinity, rituals, and cult practices from within the common identity of every religion. It can also be categorized as an ex-pression of spiritual consciousness of certain marginalized segment of population, in the larger sphere of society.

Perhaps, an exploration of multiple dimensions of spiritual dissent would be leading us to see those streams of spirituality tend to transgress the prevailing notions of boundary, which have been eructed in the ways of making sense the spirituality and sociality as incompetable to each other. The above given framework for understanding the dissident streams in spirituality might be able to get enlarged its scope in the light of empirical analysis of different traditions of religious and spiritual practice es in the history as well as the contemporanity of human experience.

P. K. Sasidharan, Coordinator.
---------------------------------------
New Responses:

8. Isha

Ethics function as essentially a cultural phenomenon in both contexts. The
primal innocence of the tribal society based on the concepts of mother
right and agriculture throws much light on the collective character of
thought which is reflected in the form of an ethical basis of its social
strata.

This innocence, despite its crude nature, corresponds to the communal
character of the concept of equality and justice where animals were
provided an equal share of concern. The tribal life in its earliest phases
favoured blood less sacrifice and vegetarianism.. The trend is viewed in
Jain, Buddhist and Ajivaka schools of philosophy.

The same is found in the Greek context though by about the 4th century
B.C. a lively debate emerged for and against the practice of
vegetarianism. The pioneers of the movement in keeping with the Indian
being Orpheus and Pythagoras their ideas made way for the practice of
asceticism in late antiquity.

This is the case that I see in this topic and it calls in for some
interesting queries like:

The origin of vegetarianism?
Its extension to asceticm
The relation between asceticism and ethical thought?

---------------------------------------------------------------------

7. Swahilya Shambhavi

Dissident streams dissolve when we focus on the one water that flows through all. Whether it is Advaita, Vishishtadhwaita or Dwaita - the subject of all the topic focusses on the one ocean of consciousness which paves the way for being aware of all our thoughts, words and actions.
When the focus is just on God, Consciousness, Awareness, Truth, Reality, Tao, Zen, Being, The One, Isness or by any name we may call it - all dissidence vanishes. Only one remains. Being together with the divine oneness that is the essence of all creatures is the path shown by spirituality. All the apparent differences are simply the various ways that lead to this same goal of being one with the divine consciousness that exists in all life and non-life - along with it and beyond it too.
The only path that can lead to this is through Karma yoga - doing the work that is given to us with full enthusiasm, Bhakti Yoga - not stopping with the love we show for just the one divine form that we choose, but focussing on expanding our love to all the forms and names we see around us - human and otherwise and Gnana Yoga - realising intellectually that consciousness is the essence of all things just as water that we cannot see exists in the sky as vapour, which then becomes many things like water, river, oceans, clouds, rain, snow, ice, sleet....many forms of the one.
-------------------------

6. Prof. A. Kanthamani.

.....my feeling is that your indigenous outlook needs extremely strong support. Unfortunately your responders do not contribute much. ...You can't put all the blame on your responders. They simply respond the way you respond to the problem at hand. You have to state the in clear terms so as to evoke reactions on both sides. Your account of dissident streams need a location so as to identify the real problem. Your difficulties are more or less the same as others who write or reflect about religion but while other may cite evidences you care less about it. The way one articulates a problem requires extreme care. You seem to believe that your reflections are sufficient to locate the problem you have in mind. But they are not. So also the responders. What I miss is the intensity of social thinker which is not innate but acquired over a long and arduous period of time in response to a problem. You have to go a long way to achieve this. ..... The term 'dissident stream' requires careful definition and more clarity. Especially when you have something in mind which has not been seen in this particular way by others. My suggestion is to reflect more on this to carve a path.
---------------------------------

5. Agro Spier.

The following came to mind when I was working through the text ... and seeing how some who commented ache to have a consensus regarding the definition of the issue at hand - 'dissident spirituality'. What came to mind was something that Wittgenstein pointed out in connection with the in vacuo analysis of concepts, namely that definitions are never to be treated as singular supra entities having independent meanings, but rather as units that are 'also' determined by 'life forms' and the 'natural environment' with all its biological and psychological aspects. These external factors and 'natural aspects' have, however, no unique predominance in the search for meaning and do NOT lead to an a priori of the result. They are rather restrictions, not providing the inevitable condition for (the) meaning (of a definition). Therefore, the search for the meaning of concepts cannot be limited to how we actually use them (and 'exact definitions' cannot be determined solely by the way we effectively use them). It (meaning) only becomes 'clearer' when we also research HOW WE COULD USE mentioned concepts in all sorts of non-factual and imaginative circumstances. It is only then that the 'borders' and/or limit of the definitions become vaguely visible and we slowly start to understand what it is that a definition (of a concept) carries in itself, and what this meaning really CONTAIN. Personally I think that this is a very relevant issue in the search for a viable platform on which a discussion of dissident spirituality is to be placed into a position to flourish. It is also an important issue tout court in any discussion that wishes to pose 'final' truths 'about' religion and as spirituality feeds also on the imaginative and undefined. But there is a dialectical tention to the issue, which too encourages us to be patient, namely that the more precise our use of language is becoming (and therefore our forming of definitions), the further away we drift from the understanding of that what we are expecting from what we have come to define as 'meaning', because the clarity of our own logic is NOT the result of our investigation but it only ARISES from our priority (the point from which we departed). Is one forced to view this last as a status quo? No, it just imply that our priority IS the beginning of our growth of insight into the meaning of concepts ... and that by seeking to 'define' the concept 'dissident spirituality', we already have embarked on a journey that is slowly shifting us towards the dissidence of spirituality itself.
------------------------------------------------------------------

4. Venugopalan K.M.

1. Spirituality should, in my view, neither be limited by land nor by language.

2. It can have variant ex-pressions depending on the components
comprising all humans' lived experience albeit in varying points of
space and time. But, efforts toward finding the common threads in such
experiences nullify all those showcased notions of philosophy and
spirituality characterised by typical representations of nationality
,language and such things, except for the sake of convenience of
opening the realm of spirituality for debates.

3. One would do better to go beyond, without being confined to the
designated categories of spirituality.
One can not have a notion of spirituality without having recourse
to some or other variety of its materialistic counterpart; e.g; the
level and quality of the material life you are in; the level of
freedom you enjoy or you want to aspire in your life vis a vis your
fellow humans- that which is not just in your neighbourhood, but even
in geographically distant spots.
------------------------

3. Dr. Madhu P.

One more version may be required to streamline the ideas expressed. Idea of spirituality, I do not know, whether could be separated from essence. Spirit seems to me an essence. However, this spirit as essence could be distinguished from essentialism as essentialism reifies social conventions as if they were inevitable essences and thereby justifiable.

Idea of spirituality still remains that which represent the sublime than that which practiced in its name. Unspeakablilty is still the characteristics of spirituality. Spirituality would still mean one emerging beyond the phenomenal, thus it becomes unspeakable.

Differences among spiritual orientations need not always amount to dissents. There can be diversities of spiritual understandings as they were understood by different individuals. Say for instance, there can be Tibetan, Chinese, Japanese and Indian versions of spiritualities guided by the Buddhist way. Also, there can be agora sivism along with Kashmiri saivism. There can be Kali oriented spiritualities and Buddha oriented ones.

However, there can also be witnessed spiritualities oriented on the principles of purity and pollution also the spiritualities of the believers and infidels. Such a practice of spirituality that treats its others as unworthy should be distinguished from the practices that has no such self-reverential or other-humiliating view points. In such practices of spirituality where its others are seen with contempt or repulsion- we witness dissents as the other seen contemptuously might resist. Such a spirituality of the people who were contemptuously treated could be seen as dissenting spiritualities. However, one need not presuppose that this contempt could only be resisted through dissident spiritualities, though we have instances of such resistances in very many spiritual dissents as we could witness in the life and works of Sri Narayana Guru, Chattambi Swamigal, Dr. Ambedkar, Swami Vivekananda, founders of PRDS, Dalit Christian movements, etc., and also in the spiritual dissents of Mahatma Gandhi. Such kinds of dissents could also be observed in every day resistance, struggles and sarcasms of the dissenting persons in their everyday life. Such a resistance is not always spiritual. They are more political than spiritual. However, we can claim that real spirituality of understanding, compassion, etc., are possible may be only through such a dissenting spiritualities. Why to bring spirituality to explain this politics of dissent? The term spirituality, I think, may bring in confusions and ambiguities. Can spiritualities be so much social like politics usually is? Or, is it possible to have a socialized or massified spirituality? Looking at them as politics with spiritual claims would be better, I think. If it is seen as politics there is a lot more can be explored like- co-option, conflict of interests, etc. your writing concerned about. Is not that the context of spirituality you are trying to highlight political? May be that what we are discussion is more of the faith-politics than spiritual dissents.

---------------------------------
2. Agro Spier,

What Maslow said re 'relogion' was that it doesn't cover the 'whole' of the phenomenon as there is a tendency in non-religious people to be 'religious' too. All people have 'top-experiences of total thruths' in which intuition, 'knowing' leads to that person 'treading on his or her height', in which that person is 'transcended into a higher being'. Please note that I use inverted commas indicationg the 'looseness' of the concepts. I agree with Maslow, well, its bloody obvious anyway, and this gives a broader scope to religious experiences (not undermining or ridiculing any of the experiences being had in any religion). Now the (loaded) 'freedom concept ... what is freedom? I think a definition such as = 'it is the freedom to tread on your hight as a human being' could go a long way. This holds the 'Christian' concept of it. Freedom is the 'right, obligation, and mercy' to be in a position to exeperience the fullness of what your potentialities as a human being are (that includes the 'more' possibilities or the 'transcended thing', top- experiences as Maslow put it. (By the way Maslow is a humanist and I am a 'Christian re-born' which really are the opposites. On certains issues of in Maslows analysis I am not that hot, etc.). A lot of things enters however this 'freedom' definition portrayed here. There's the 'example issue' of it, the 'apocalyptic Offenbarung' (german concept), etc. and the fact, in Christianity, that it is the 'other' who is to define the extend of its truth-value. Many of these aspects cannot be 'discussed' as the only become visible in the transcendent mode, in the added 'more-value'. Example re the inbring of the other ... the concept of 'love they neighbor' and 'being a brother' to somebody. When you are caring and loving towards another ... well, you cannot really, be that towards people. Its them who defines whether you are 'worth it' to be called a brother and you can only pray to God (JHWH) to give you the mercy to be in a position and 'worth it' to be called a brother of the other. And this is where your 'height' (freedom to be human) comes in ... where and when you 'become' a human being. People don't excist, people become people ... as Jacques Lacan, another Phychiatrist and pupil of Freud formulated it. Its in the 'more' that the 'freedom' lies, in the 'becoming'. Christians say, it is through the Death of Christ (Jezus on the cross) that we are bought free. And they ask you 'who do you say Christ is?' Who do you say God is? It is the 'you' that determines the possibibility of appearing conditions in which the 'more' and transcended becomes possible ... the conditions that leads to 'treading on his height' of man ... of man 'having' his freedom.

Hopes this gives you a better idea of what 'the Christian' understands under the concepts of 'freedom' and 'religion'. Christians doesn't understand the word 'religion' as what they experience has nothing to do with religion. It has to do with 'becoming', hope, etc. and truths that can only be conveyed by the grasping of stories.

I send you an aricle I wrote re the relationship between a 'poet' and the 'definition of poetry' ... that'll give scope as to how I work and interpret this 'more' in definitions and phenomena.

Regards to your kids and wife ... and Kerala (they say its god's country mm - nice eh?)

Smile
-----------------------------
1. Sunilkumar k. k.

i think, spirituality has to be understood, not only in terms of religion, but also in terms of belief, ideological concert and all other for of ex-pressions. Today spirituality is a mask to hide many things under. So any enquiry about spirituality should begin by removing the mask. There is a moment or many moments in everybody's life in which he is enjoying/experiencing spirituality.

Can you think about the idea of 'spirituality in every moment'.

This search should also incorporate the role/relevance of individuality in the age of new age spirituality.
--------------------------

THE EARLIER BRIEF NOTE AND RESPONSES

[Reponses Sl. Nos.1 to 29]

See Theme-note at the end. No. 30.

1. K.P. Sasi.

I could not see adivasi spirituality in your list. Perhaps a genuine search into this area can
change the perception of politics today.

--------------------

2. Prof. Udayakumar , Delhi

. I do think that further research on this issue is very necessary in India, especially in
Kerala.

------------------------------

3. Swami Vinaya Chaitanya, Bangalore.

Dropping out from the social context withdrawing to some extent from playing the game of
life as it is played around, so that one can gain some perspective on what is going on, are
all implied in the tradition of sanyasa or tyaga. Founders of all major religions or spiritual
traditions have always seen to have rebelled against deadening/overweighing
theocratic/religious structures of their times. But it also is to be noted that the movements
started in such spirits also become equally heavy on the frail human spirit.

I would distinguish spirituality or the essential living core, as the humans natural
aspiration to be in union with the life around her; as well as the effort to visualise and
emulate the highest felicity or happiness within oneself. Religion, the, would be the
peripheral/incidental dos and donts etc. like the bark of a tree, often dead or
dying. If the life within the tree is strong, firmly rooted, open to light, life keeps growing
and death is overcome, daily. If the life force is weak within, the dying/deadening outer
conditions can kill the tree altogether.

The duality between spirit and matter is false and recent one. Happiness results only
when spirit and matter are in harmony. Since we all seek happiness, spirituality is innate
within us. Whereas, the religion has social and other factors complicating it. Also to be
noted in this specific context is that sad yet telling fact that religious spirituality as it exists
now is exclusively mans; with no place for women and children in it. And even
the women practitioners themselves become like men. The split between body and mind or
spirit is also mans. May be the question really is can there be spirituality without
the body?

Not that any of these ideas are new. Examples of counter-points to the conventional
mores are many, in mythology as well as in history. It just needs openness and willingness
to listen to deeper, smaller, stiller voices within us. I also often wonder why Kerala is being
advertised the wold over as gods own country, while we all know that actually it
is the country of the goddess! Why did our ancestors find nothing derogatory in
worshipping and celebrating the eternal coupling of Siva and Parvati, our prime parents?
-----------------------------

4. Dr. P. Madhu, Kuttippuram.

The phrase 'religious spirituality' appeared to me an oxymoron. Denominal, sectarian
divisions are typically part an parcel of religions; spirituality in that sense is neither social
nor historical.
Co-opting what may be called spirituality by religion- i do not think- one entity called
religion co-opting another entity 'spirituality'; rather religion had always wearing the mask
of spirituality. In other words, spirituality is only the 'front stage of the religious
dramaturgy.
Religion is 'ideological in Marxian sense, where as spirituality has no 'ideology'. If
spirituality is a spring that freshly springs out, religion is just a gutter that collects all
ideologies from past to present and into future. Hence I said religion is historical. Religion
forces one to be conformatory; Spirituality forces no conformity to established norms or
dogma. Religions always do 'social engineering'- spirituality has no such engineering
dimension. Religions are products and transmitters of 'power' that runs through the social
vein. Being spiritual is to transcending the gutter of power. Hence, spirituality will always be
dissenting.

Does spirituality have anything with faith in divinity? Can faitheads be spiritual? Religion
needs faith. Because religion wants its members faithfully subscribing to it. Faith indeed
de-spiritualizes. radicals of faith, are just radicals of faith- it may be a misnomer to call
them 'spiritual radicals'

Spirituality knows no 'sacredness'- religions survive by terrors of sacred claim.

I do not think spirituality has to be understood in contra distinction to religion alone.
Spirituality can be understood in contradistinction to any ideology. However, since religion
uses spirituality as its mask, religion occupies a special place in the contra distinctive
objects.

----------------------------------------------

5. A.V. G. Warier, Ernakulam.

jagrat svapna sushuptishu sphutatara
ya samvidujrumbhate
ya brahmadi pipeelikantatanushu
prota jagatsakshinee
saivaham na cha drushyavastviti
drudhaprajnapi yasyasti chet
chandalostu dvijostu
gururityesha manisha mama

Is not the gurutva envisaged by the master the central theme of spirituality?
In the name of Shankara we seem to be walking away from him. We seem to be saying -
whatever you may say about spirituality we are here not only to perpetuate divisions but
also to amplify its scope.
---------------------------------------------
6. Dr. Ajay Sekher, Thrissur.

In response to K P Sasi's comment that adivasi spirituality can also be included, we can only
say that the term dalit spirituality or subaltern spirituality incorporates all the minor and
alternative streams in terms of culture, ethnicity, gender, caste, religion and language. The
politics and purview of the term dalit/subaltern need to be comprehended before hand in a
discussion like this.
--------------------------------------

7. Dr. P. Madhu.

The 'civilized' [sarcasm intended] started talking about spirituality
only when they wanted to mask something else in that name. The
discussion/ discourse concerning spirituality becomes possible only when
something 'non-spiritual' identified/recognized/feared--- where there is
no non/anti spiritual, there exists no need to discuss spiritual though
one can be very much spiritual otherwise.... truth is necessitated only
when there exists/recognized/felt falsehood... when no falsehood is
recognized/felt there is no necessity for any discussion of truth.
What was the thing necessitated adivasi/ dalit spirituality discourse?
what was the thing masked in such a 'spirituality'? What is this
spirituality to do with dalit/adivasi religiosities? To what extension
the contradistinctions possible between dalit/adivasi religiosities and
spiritualities? Is it analytically sound to club adivasi and dalit
spiritualities/ religiosities together?--- Are dalits and adivasis share
same history- to have similar religiosities?
------------------------

8.Fr. Gasper, Kalady.

What is the role of reason in spirituality? Spirituality V/S Corporeality?
-----------------------
9. Swami. Vyasa Prasad, Ooty.

I felt I was entering a New Age book shop. I guess professors and academics
need neatly labeled categories to work with. Instead of an outsider trying
to look inside, it would help to reverse the gaze.
-----------------
10.Dr. T. Girish, Kottayam

Remember Aristotles theory of "Form and Matter"? Can we not say, that if religion is Form,
then Spirituality is the matter?
I mean, Spirituality is the reality, which requires some sort of form to exist. I do not know if
spirituality could exist just as spirituality, as matter can not exist other than through some
or the other forms. Perhaps religion is the mode for spirituaity; the yana, or soome kind of
carrier.
Nonetheless, spirituality shall be the essence, the in thing, that really distinguishes man
from not-man.
-------------------------------
11. Chindhu, Thiruvananthapuram.

I am more concerned about the social functioning of the spiritual or religious or quasi-
religious movements. It's a historically proven fact that the spiritual or religious or quasi-
religious movements have done its contribution to humanity. We can find evidence in the
renaissance history of Europe, India and Kerala.

One main characteristic of any branch of science is its predictability. We could predict a
future phenomena based on the theories and data available today. In social science also we
are doing the same in several areas like demography, economic changes etc. is it possible
to predict one spiritual or religious or quasi-religious movement using social indicators? If
it is possible what should be the indicators to be used?

We desperately need a paradigm shift in assessing the spiritual or religious or quasi-
religious movements/institutions. It will be a better contribution especially in the context of
the contemporary debates in Kerala on such movements and/or institutions and/or persons
involved in spiritual or religious or quasi-religious activities.
---------------------------------------

12. Philip George,Kottayam.

Well, you have rightly pointed out the concepts of religion and spirituality are not mutually
exclusive. Religion and Spirituality, both are embedded with a particular form of ideological
perception. It is highly notable that you have touched upon a religionless spirituality. Since
spirituality and religion are not mutually exclusive, naturally there can be a doubt why
someone should search for finding the dissident streams of spirituality.

----------------------------------------

13. Dr. P. Madhu

Here I refer to the form-matter discussion initiated by Dr. Girish. In
Aristotelian sense, it seems spirituality rather than religion would be
thought as form; for Aristotle 'form' is the primary substance- which
gives unity to the 'matter'. Form for Aristotle is more real than
matter; form is conceptualized in Aristotle as reminiscent of the sole
reality of the ideas.Aristotle's form semble more alike Plato's idea.
Seen from Aristotelian sense, hence, i suspect whether 'religion' can be
taken as 'form' . This is how i learnt the form-matter concept of
aristotle. If I am wrong I would like to be corrected.
In the modern sense of the term it can be said that what we see in the
religion-spirituality relationship is that the 'form' (external shape,
shell) annihilating 'matter' (substance, content). The beauty of the
argument of 'spirit' its is formlessness, its incorporeality! Spiritual
claims are just masks worn by religions. Spirituality is just like the
shell worn by the hermit crabs. Religion only wears the shell of
spirituality. Inside the shell what flourishes is nothing more than
narrow identities, communal separatism and the politics emerging from
such identity positions. hence i once wrote religion is historical and
social where are spirituality has no compulsion to be social or historical.
-------------------------

14.Prof. Sanil. V, Delhi.

This is a very significant topic for a workshop. You have proposed many
creative possibilities. Perhaps it is better to focus on a specific
historical era in kerala history or on a set of personalities.

Most recent discussions on spirituality try hard to distinguish or
distance spirituality from institutionalized religion. Religion is equated
with orthodoxy and spirituality is seen as a dissenting core. I doubt this
way of posing problem will lead us to any understanding of religion,
spirituality or dissent.

Another challenge lies in equating spirituality with morality. In many
recent discussions spirituality seems to be this moral work we do on
ourselves so that we can control our emotions, desires and appear and clam
and cool. I do not think ethics needs this spirital support! How can we
free spirituality from this user-friendly ethics? How can we think about
dissidence as a meeting point of politics and spirituality while
suspending the claims of ethics? These are some of the isses which
interest me. more later

15.Prof. K. Satchidanandan, Delhi.
I am interested in the interface between the spirtual and the physical on the one
hand(remember the Tamil saivites or Kannada Veerasasivas who attached great importance
to the body and labour_ Kayaka is Kailasa, Basavanna) and spiritual and the social/ethical on
the opther( Narayana, Vivekananda, Gandhi) both these being parts of a whole, the body
being the point of entry into the social/ethical as in Narayana.Look at things from below.
------------------------
16. Prof. C. P. Sivadasan, Vatakara.

You have indeed chosen a very significant topic relevant to the Kerala society.
I think that in kerala problems arise partly because religion is mistaken for ritual even by
the socalled educated people.The problem becomes all the more complicated when religion
is made an instrument for gaining power and money. I dont know whether I am off the track
with respect to the main theme.But I feel that this can also be taken into consideration
within the ambit of the discussions.
---------------------------------

17. Prof. Manjulika Ghosh, North Bengal Universiy.

Is there any family resemblance running through the different types of spirituality you have
thought up? Is there, on the contrary, any essence-spirituality, the different spiritualities
being the manifestations of the essential structure? There should have been mention of
Sufism as a dissident form of spirituality specially when Kerala is the focus, its having a
sizeable Muslim population.
-------------------------

18. A.V. G. Warrier

Often I feel that the process of thinking in this country is skewed by the obsession with
dalithood and related topics. Is not Brahma as the original dalit? He had to pull himself out
from his dalithood by tapas before the models for creation dawned in his awareness.
Dalithood is not an ideal but a state from which one should come out. Is not the focus on
dissidence an attempt to return to dalithood where ones concerns are modified
by several factors like politics, social realities etcetera?The sheer numbers of dalits is a
matter of great interest for a politician in a democracy. But should it be so for a
philosopher?!!
-------------------------------

19. Swami. Vinaya chaitanya.

Just wondering if it would help us understand the religion/spirituality
dichotomy if we look at it in terms of cosmology/psychology; that religion
is mostly about cosmological or theological explication of life/creation
etc., while spirituality is more of a psychologically biased enquiry into
one's own being.
-----------------
20. Prof. Bhagawan Dass Lahoti, Hyderabad.

proposed debate is interesting but it will be tough to manage.

----------------

21. Dr. P. Madhu.

The meaning of spirituality happens when we mean it. It can be meant as
something contrasted to the dogmatic or sectarian religiosities or it
can be dismissed as platitudinous if not nonsense. What passes in the
name of spirituality is often something of a sham, fueled by pretension
and dominated by hypocrisy. However, these do not explain what
spirituality is.
Spiritý in spirituality reminds me of being spirited being in good
spirit, being enthusiastic, passionate, shared passion, team spirit etc.
Spiritý is being socially concerned. it represents our sense of
participation and membership in a humanity and a world much larger than
our individual selves. Spiritý is the spirit of truthfulness contrasted
to the seduction into falsities. Being spiritual is being thoughtful,
inquiring, and trying to know the spirit of reality. Following Hegel it
can be said that spirituality is the passionate sense of self-awareness
in which the very distinction between selfishness and selflessness
disappears.
Spirituality need not be conceptualized as other worldly or alien from
our existence. Spirituality opens us to the new logic that liberates us
from narrow individualist essentialism..

Deferring from Prof. Sanil I hold that there is possibility of ethics and morality in this regime
too as it is possible in the regime of non-spiritual individuality. In other
words, outside and within spiritualities ethics and morality is
possible. The heart of spirituality is heartfelt activity filled with
intelligent feeling, action, reason, and passion together. Shutting
spirituality outside the regime of morality or ethics would be
synonymous to shutting wisdom from the regime of morality and ethics. It
should be observed that wisdom too is as amorphous as spirituality is!
Spirituality should not be confused with the renunciation of the
material, sensual, and social joys of life. It does not require becoming
a hermit, an eccentric, or an ascetic. It does not require the refusal
of comforts, luxuries, and erotic delights. Being spiritual is not just
being in solitude alone rather it is realizing the spirit of collective
co-existence. One need not live in sackcloth to be spiritual, as the
Buddha finally discovered in his explorations..
-----------------------------------
22. Words of late. Karunakaraguru, Santhigiri Ashramam, Thiruvananthapuram [forwarded
by Chindhu]

When you say spiritual knowledge, mostly it is a spirituality practiced by tradition.
The person who could judge on this is the one who has known all principles in detail, and
realizing the harm and damage, wishes to enlighten us. Only such a person could enlighten
us. Would it be alright to practice gender discrimination, keeping away women and making
it a men's privilege? That means we have not even thought about what rights women have.
Somebody please tell me if you believe that all mothers women who have lived as
mother, wife, daughter or sister have suffered. Only if you ask me could I explain and
help you realize. But if you say, 'No, I am a rationalist and nobody could enter my house', I
have nothing to say.ý
-------------------
22. Prasanthy Biju, Kollom.

we have to prove the spiritualism is applicable to all people, ie not only only for the high
class soicety but also for layaman .. we need that type of work
----------------

23. Dr. Marc Lambert, Paris

Sometimes the things that youre going through come
more real to you than the things you believe or
understand , Vincente Minelli, film director. The
(most important ?) problem of spirituality : at the
same time it is anchored in social life AND individual
and emotional experience ; spiritual experience being
supposedly one of the greatest emotional peaks one can
expect to reach, the will to share that experience
with others appears to be a natural human behaviour.

Can we teach spirituality through readings - we can
certainly discuss spirituality in human sciences and
philosophy -, or is it a personal evolution, a
discovery you make once you meet someone ? There are
things in the world which are neither reassuring, nor
explicable. (Alain Robbe Grillet, writer). How can
we talk and share it without hurting
everyones convictions ? Being socially organized
with(in) religions, should imply sharing some wider
basic vision or a project, instead of imposing a type
of path each spiritual master claims to be narrow.

--------------------
24. Prof. M. Gangadharan, Parappanangadi.

Spirituality is for me the values such as kindness, love, tolerance, sympathy for fellow
beings, aesthetic sense, concern and appreciation of nature in its varied manifestations,
sense of harmony wth the opposite sex, `ahimsa', etc that human social life has generated
through centuries of its existence.
-------------------
25. Prof. G. Gangadharan Nair, Atlanta.
Religious practices of the present, as the present party politics, do more harm to society
than good. Selfishness rules riot in them. When the devilish man corrupts the society in the
name of spirituality, there should be some corrective steps leading to reformation. In India ,
Valmiki, whom the present day jargon could term Adivasi, and Vyasa, son of a Dalit woman,
in the present sense of the word, could propagate the fundamentals of spiritualism among
all sections of society.
-----------------------------------
26. Dr. George Pattery
It is an interesting topic to deal with. I am interested in discussing it from various angles,
especially from the point of view of spirituality and religion. The institutionalization of
religion often weakens, at times destroys spirituality....
--------------------------------------
27. Chindhu
My concern is not about an immediate realization of the self. Let it come as it is. The
concern is about the social change as spiritual or religious movements always contributed
to some or other changes in the society.
One of the main characteristic of science is its predictability. So my attempt is to predict the
social change to be caused by a spiritual or religious movement.
Emile Durkheim points out the role of religious individualism in the increased number of
suicides among the Protestants compared to that of Catholics in his famous study 'Suicide
A Study in Sociology' (p158). The same religious individualism made its contribution to the
development of capitalism as pointed out by Max Weber (The protestant Ethics and The
Spirit of Capitalism).
So my doubt is about the concept 'Aham Brahmasmi'. Was it promoting some kind of
religious individualism in the Indian context? We could refer to Kancha Ilayya's observation
that the rate of exploitation was very high among the higher class Brahmins in Indian
society where as among the Dalits it was comparatively less. Was it because of the religious
individualism propagated through 'chathurvakyas'?
If theories of salvation really play a role in molding human personality, a theory which
promotes salvation attained only through the fulfillment of the needs of all dependent
souls, which include all living and non-living entities result in creating a more socialist
society? Is it possible to predict on the social change to be caused through a spiritual or
religious movement by analyzing the theories of salvation promoted by that particular
spiritual or religious movement?

Shall we consider the theory of salvation promoted by a particular spiritual or religious
movement as a valid indicator to predict its contribution to the social phenomena?

---------------------------------------------

28. Marc Lambert ; Paris university, Vincennes Saint-Denis
Possible tracks:

Some good entities in certain religions are considered as devilish in others. Mortification has been practised for centuries in catholic religion, especially in Middle Age, and then has been officialy denied. Torture was currently used by the Church (for the sake of the soul), meanwhile touching somebody is still one of the most codified activity in any culture.

Dissidence : sitting far away , but not being directly in opposition or involved in a social or/and political fight. Dissidence is indeed an attitude which is not inevitably steered against something, but which implies a discord or a distance taken with a power or a political authority.

In Europe, in spite of any historic legitimition, religion as an institution constitutes a safe railing for the central political power. Religion allows to question the existence in an established moral frame; therefore it strengthens and legitimises the State catholic religion, and its reforms. We can see nowadays with Moslem religion (islam as a new power and human constituent within the state), an attempt of the central political power to bring to foreground a legislated structure integrated into the functioning of the republican state.

It seems (is it the same movement ?) that the first concern of integrated Churches is the one of the moral order, less than that of the practical access into spirituality by physical or mental exercise, as it is often the case in India, where physical dimension establishes the spiritual act towards divinity. In that case, mental questionning is secondary.

I am wondering about the problem of religion, or religions in the modern Indian State. The arrival of capitalism and rationalization of human rhythms, following terms of material profitability in this geographical space. So far, It has been emptiing out the lively forces out of Kerala towards the Gulf countries. The question for the culture upholders is not the one of variation of the rites and their changes, but simply their disappearance (the case of Tiyattu ; 3 performing families in1993, only 2 performers in 2008). The economic question is quite different, it is the one of profitability the market of spirituality. Man (as a body) being situated in the center of many spiritual practices often interpreted in West as " sacred theaters ".

There is a shift between spirituality and organized religion. Religions dont have the monopole of spirituality (the case of art in the West). We should be clear about the way we use the word ritual (individual or collective, repetitive series of operations), and spirituality , which sometimes is taken for granted as for its goal and meaning ( moksha ; paradise ; energy ; God / Goddess - as a gendered entity, etc...). Does society with its political legitimate power (including Religious Bodies) really integrate the possibility for individuals (or a group of people) to derive, alter, modify the social and economical planification ? Or is the fate of dissident spirituality to work far, to exceed the goals of a modern liberal society based on democracy and free market ?

---------------------------------------------------
29. Swami. Vyasaprsad, Ooty.

I felt I was entering a New Age book shop. I guess professors and academics need neatly labeled categories to work with. Instead of an outsider trying to look inside, it would help to reverse the gaze.
--------------------------

30. UNDERSTANDING THE DISSIDENT STREAMS IN SPIRITUALITY
[Theme-note for the workshop]

[Department of Philosophy,Sree Sankaracharya University of Sanskrit, Kalady, Kerala-
683574]

Though the concepts of religion and spirituality are not mutually exclusive, they often seem
to be at loggerheads with respect to ones priority over the other. Those who argue in
favor of religion consider it as a means for the realisation of the other. Whereas, the other
section would think the latter can exist independently of the former. This issue has
remained as a perpetual source of conflict within every religion.. However, when the
domain of spirituality is taken separately, it is seen to have a range of significance for life
outside the frame of religion. Such a perspective of spirituality has evoked a need for the
reconstruction of, or rethinking on the dominant conceptions of religious spirituality from
different quarters. It has also caused the denominational or sectarian divisions within the
established religions, paving way for the emergence of various reform movements. Viewing
the demand for religious reforms as a co-option or containment strategy, spiritual radicals
have called for the rejection of religion in favor of faith in the divinity. But there are
sections to view these changes rather as a reflection of dynamics of social realities and
other historical processes that take place in every society. Instead of confining the debate
on spirituality to the developments within the theological and denominational divisions, the
present proposal is to see the very dynamics of the concept of spirituality specifically.

Mysticism and the similar kind of deep-spirituality movements are often being
understood or identified as the dissenting voices within the organised religions; for their
challenges against the dry formalism, ritualism, and doctrinal absolutism and dogmatism
etc. At the same time the attributes like life negation, world denial, asceticism, other
worldliness, self-centeredness, pessimism, etc. are also ascribed to their traits in general.

However, it is to be debated whether these characterisations are suitable in the same way
for all the kinds of spiritual practices or perspectives of different cultures? If these traits
form the paradigm of spirituality, how do we understand the beliefs and practices that are
not conforming to this? Do we need to understand the spirituality in contra distinction to
religion alone? Do the beliefs and practices only form part of sheer non-spiritual ritualism?
Do all the ritual practices really form part of religion otherwise? How do we understand the
non-conformism of spirituality other then in terms of a critique of religion? Is there any
revival or recovery of spirituality within religion based on the issues other than theological
or ritualistic reasons? What are the possibilities of demarcating spirituality independently of
ecclesiastical reasons? Does every dissident stream of spirituality transcend the frame of
religion or fall back upon religiosity? How do we account the non-religious and non-
spiritual linkages of spiritual practices?
In order to explore the questions regarding the nature of dissident streams of spirituality, it
seems we need to address the specific practices in their specific contexts.
Focus of the Workshop
This workshop is the fourth one of its kind to be conducted by the co-ordinator towards
the direction of exploring the specificity and creativity of intellectual practices [of a region],
in relation to the extent of its conversancy with life-situation of the respective population.
This is also meant for drawing a broad perspective for a UGC Major Research Project on
The conceptual Dynamics of Religious and Spiritual Practices in Kerala: Towards a
Praxiological Analysis, which is being carried out by the co-ordinator. Therefore this
workshop shall be conducted with an emphasis on the spiritual practices of Kerala.
Co-ordinator,
P. K. Sasidharan
Email: pksasidharan@yahoo..com
Mob: 09447262817

Broad Areas of Attention.

Religion-Spirituality interface.
Religion, religiosity and spirituality
Dimensions of sanyasa.
Dimensions of spirituality
Spiritual reforms.
Secular spirituality.
Political spirituality.
Feminine spirituality.
Eco-spirituality.
Earth spirituality.
Dalit Spirituality.
Ethical spirituality.
Aesthetic spirituality.
Spirituality as religion.
Freedom spirituality.
Body oriented spirituality.
Civil religion,
Humanist religion.
Politics as spirituality.
Secular theology.
Liberation theology.
Negative theology.
New age spirituality.
Spiritual fundamentalism.

BoE

2010-01-25T21:00:00.000-08:00

നിശാഗന്ധിയിലെ സംഗീത സതസ്...

2009-10-27T06:41:00.000-07:00

തിരുവനന്തപുരത്തെ നിശകെള സുന്ദര സുരഭിലമാക്കുന്ന നിശാഗന്ധി ആടിടറിയം അന്ന് ഒക്ടോബര്‍ മാസം നാലാം തിയതി ഞായറാഴ്ച്ച ഒരു കാലഘട്ടത്തെ സംഗീത സാന്ദ്രമാക്കിയ നൂറോളം വൃദ്ധ അവശ കലാകാരന്മാരെ ആദരിക്കുന്നതിനുവേണ്ടി ഒരുങ്ങി. അതിന് അണിയറ ഒരുക്കിയത് റെന്‍ സ്കൂള്‍ ആഫ്‌ മ്യുസിക്കിന്റെ പത്താം വാര്ഷിക ദിനത്തില്‍ അതിന്റെ സ്ഥാപക ഡയറക്ടര്‍ ശ്രി മോസസ് ഫെറ്നാന്ടെസ് ആണ്. അന്ന് സംഗീത പഠനത്തില്‍ വ്യാബ്രുതരായിരുന്ന കുറെ കുരുന്നുകളും ആ സന്ദ്യക്കും ആ വേധിക്കും മിഴിവേകി. ആ വയോതിക കലാകാരന്മാരെ ആതരിക്കാന്‍ എത്തിയത് അഭിനയ കലാകാരന്‍ ശ്രി മധുവും ഗാന രചയിതാവ് ........... കുടാതെ തിരുവനന്തപുരം അതിരൂപത മെത്രാപ്പോലിത്ത സൂസപാക്യം എന്നിവരുമാണ്. അവര്ക്കു നല്‍കപ്പെട്ട പുരസ്കാരം ഇരയുമന്തുറ എന്ന കടലോര ഗ്രാമത്തിലെ ഒരു പഴയകാല സംഗീത കലാകാരന്‍ പരേതനായ ശ്രി അരുളപ്പന്റെ സംഗീത സ്മരണകളെ നിലനിര്‍ത്താന്‍ വേണ്ടിയായിരുന്നു.

ആഴുര്‍ മുത്തയ്യ ഭാങവതരില്‍ നിന്നും ക്രമപ്രകാരം സംഗീതം അഭ്യസിച്ച അദ്ദേഹം ഭാഗവതര്‍ എന്നാണു അറിയപ്പെട്ടത്. അക്കാലത്ത് നാടക വേദികളില്‍ പിന്നണി ഗായകരില്ലാത്ത അവസ്ഥയില്‍ പാടി അഭിനയിക്കാനുള്ള അവസരവും അദ്ദേഹത്തിന് ലഭിക്കുകയുണ്ടായി. അങ്ങനെയാണ് ഇറങിയാല്‍ കലൈത്തോഴന്റെ നാടകത്തില്‍ അഭിനയിക്കുവാന്‍ [ജോടിപ്പുരാക്കള്‍ ] കഴിഞ്ഞതും, പിന്നീട് പ്രോഫെസ്സോനാല്‍ ട്രൂപുകളില്‍ ചേരാന്‍ ഇടയായതും .

അദ്ദേഹത്തിന്‍റെ സംഗീത സ്മരണ തൂതൂര്‍ സെന്റ്‌ ജൂട്സ് കാലെജിലും സംഗീത പ്രതിബകള്‍ക്ക് സമ്മാനം നല്‍കിക്കൊണ്ട് വര്ഷം തോറും നിലനിര്‍ത്തിവരുന്നു.

Gmail - Images in "Re: Happy Easter!"

2009-04-16T17:25:00.000-07:00

Gmail - Images in "Re: Happy Easter!"

2009-04-03T07:43:00.000-07:00

2009-04-03T07:42:00.000-07:00

2009-04-03T07:37:00.000-07:00

Picasa Web Albums - panky - Drop Box

2009-03-10T19:58:00.000-07:00

Picasa Web Albums - panky - Drop Box

Slideshow

2009-03-06T07:00:00.000-08:00

Slideshow

Trivandrum District... Travancore connection...

2009-02-24T18:20:00.001-08:00

Shanghumughom - sea erosion...

Mansoon at Thiruvananthapuram...

Christmas at Kovalam 2003

Kanyakumari, nature's rare gift...

2009-02-24T17:53:00.000-08:00

Gandhi Memorial

Vivekananda Rock Memorial

Thrupparappu Waterfalls

Padmanabhapuram Palace

Vattakkottai Fort

Thrupparappu Waterfalls

Rubber Estate

Padmanabhapuram Palace

Pechipparai Dam

Marunthuvaazh Malai [Herbal Mountain]

Maatthoor Thottippaalam [Aquadect]

Bay of Bengal at Kanyakumari area

Thiruvalluvar Memorial

Nanchil naadu [The granery of Travancore]

AVM Canal...

2009-02-24T17:41:00.000-08:00

Plan for this Canal was made by Uthradam Thirunal Marthanda Varma [1846-60].
This canal was to start at Paravur in Ernakulam District and end at Mandaickadu in Kanyakumari District through Neerodi, Erayumanthurai and Colachal.

The first part began in 1860.
From Poovar to Erayumanthurai in 1864
and upto Mandaickadu in 1867.
[from Dinamalar, Kanyakumari Dt. News, No:1]

President Barack Obama's inaugural address[20.01.2009]

2009-02-24T17:33:00.000-08:00

“WASHINGTON (AP): Text of President Barack Obama's inaugural address on Tuesday, as prepared for delivery and released by the Presidential Inaugural Committee.
“OBAMA: My fellow citizens:
I stand here today humbled by the task before us, grateful for the trust you have bestowed, mindful of the sacrifices borne by our ancestors. I thank President Bush for his service to our nation, as well as the generosity and cooperation he has shown throughout this transition.
Forty-four Americans have now taken the presidential oath. The words have been spoken during rising tides of prosperity and the still waters of peace. Yet, every so often the oath is taken amidst gathering clouds and raging storms. At these moments, America has carried on not simply because of the skill or vision of those in high office, but because we the people have remained faithful to the ideals of our forebears, and true to our founding documents.
So it has been. So it must be with this generation of Americans.
That we are in the midst of crisis is now well understood. Our nation is at war, against a far-reaching network of violence and hatred. Our economy is badly weakened, a consequence of greed and irresponsibility on the part of some, but also our collective failure to make hard choices and prepare the nation for a new age. Homes have been lost; jobs shed; businesses shuttered. Our health care is too costly; our schools fail too many; and each day brings further evidence that the ways we use energy strengthen our adversaries and threaten our planet.
These are the indicators of crisis, subject to data and statistics. Less measurable but no less profound is a sapping of confidence across our land _ a nagging fear that America's decline is inevitable, and that the next generation must lower its sights.
Today I say to you that the challenges we face are real. They are serious and they are many. They will not be met easily or in a short span of time. But know this, America _ they will be met.
On this day, we gather because we have chosen hope over fear, unity of purpose over conflict and discord.
On this day, we come to proclaim an end to the petty grievances and false promises, the recriminations and worn out dogmas, that for far too long have strangled our politics.
We remain a young nation, but in the words of scripture, the time has come to set aside childish things. The time has come to reaffirm our enduring spirit; to choose our better history; to carry forward that precious gift, that noble idea, passed on from generation to generation: the God-given promise that all are equal, all are free and all deserve a chance to pursue their full measure of happiness.
In reaffirming the greatness of our nation, we understand that greatness is never a given. It must be earned. Our journey has never been one of shortcuts or settling for less. It has not been the path for the faint-hearted _ for those who prefer leisure over work, or seek only the pleasures of riches and fame. Rather, it has been the risk-takers, the doers, the makers of things _ some celebrated but more often men and women obscure in their labor, who have carried us up the long, rugged path towards prosperity and freedom.
For us, they packed up their few worldly possessions and traveled across oceans in search of a new life.
For us, they toiled in sweatshops and settled the West; endured the lash of the whip and plowed the hard earth.
For us, they fought and died, in places like Concord and Gettysburg; Normandy and Khe Sahn.
Time and again these men and women struggled and sacrificed and worked till their hands were raw so that we might live a better life. They saw America as bigger than the sum of our individual ambitions; greater than all the differences of birth or wealth or faction.
This is the journey we continue today. We remain the most prosperous, powerful nation on Earth. Our workers are no less productive than when this crisis began. Our minds are no less inventive, our goods and services no less needed than they were last week or last month or last year. Our capacity remains undiminished. But our time of standing pat, of protecting narrow interests and putting off unpleasant decisions _ that time has surely passed. Starting today, we must pick ourselves up, dust ourselves off, and begin again the work of remaking America.
For everywhere we look, there is work to be done. The state of the economy calls for action, bold and swift, and we will act _ not only to create new jobs, but to lay a new foundation for growth. We will build the roads and bridges, the electric grids and digital lines that feed our commerce and bind us together. We will restore science to its rightful place, and wield technology's wonders to raise health care's quality and lower its cost. We will harness the sun and the winds and the soil to fuel our cars and run our factories. And we will transform our schools and colleges and universities to meet the demands of a new age. All this we can do. And all this we will do.
Now, there are some who question the scale of our ambitions _ who suggest that our system cannot tolerate too many big plans. Their memories are short. For they have forgotten what this country has already done; what free men and women can achieve when imagination is joined to common purpose, and necessity to courage.
What the cynics fail to understand is that the ground has shifted beneath them _ that the stale political arguments that have consumed us for so long no longer apply. The question we ask today is not whether our government is too big or too small, but whether it works _ whether it helps families find jobs at a decent wage, care they can afford, a retirement that is dignified. Where the answer is yes, we intend to move forward. Where the answer is no, programs will end. And those of us who manage the public's dollars will be held to account _ to spend wisely, reform bad habits, and do our business in the light of day _ because only then can we restore the vital trust between a people and their government.
Nor is the question before us whether the market is a force for good or ill. Its power to generate wealth and expand freedom is unmatched, but this crisis has reminded us that without a watchful eye, the market can spin out of control _ and that a nation cannot prosper long when it favors only the prosperous. The success of our economy has always depended not just on the size of our gross domestic product, but on the reach of our prosperity; on our ability to extend opportunity to every willing heart _ not out of charity, but because it is the surest route to our common good.
As for our common defense, we reject as false the choice between our safety and our ideals. Our founding fathers, faced with perils we can scarcely imagine, drafted a charter to assure the rule of law and the rights of man, a charter expanded by the blood of generations. Those ideals still light the world, and we will not give them up for expedience's sake. And so to all other peoples and governments who are watching today, from the grandest capitals to the small village where my father was born: know that America is a friend of each nation and every man, woman, and child who seeks a future of peace and dignity, and that we are ready to lead once more.
Recall that earlier generations faced down fascism and communism not just with missiles and tanks, but with sturdy alliances and enduring convictions. They understood that our power alone cannot protect us, nor does it entitle us to do as we please. Instead, they knew that our power grows through its prudent use; our security emanates from the justness of our cause, the force of our example, the tempering qualities of humility and restraint.
We are the keepers of this legacy. Guided by these principles once more, we can meet those new threats that demand even greater effort _ even greater cooperation and understanding between nations. We will begin to responsibly leave Iraq to its people, and forge a hard-earned peace in Afghanistan. With old friends and former foes, we will work tirelessly to lessen the nuclear threat, and roll back the specter of a warming planet. We will not apologize for our way of life, nor will we waver in its defense, and for those who seek to advance their aims by inducing terror and slaughtering innocents, we say to you now that our spirit is stronger and cannot be broken; you cannot outlast us, and we will defeat you.
For we know that our patchwork heritage is a strength, not a weakness. We are a nation of Christians and Muslims, Jews and Hindus _ and non-believers. We are shaped by every language and culture, drawn from every end of this Earth; and because we have tasted the bitter swill of civil war and segregation, and emerged from that dark chapter stronger and more united, we cannot help but believe that the old hatreds shall someday pass; that the lines of tribe shall soon dissolve; that as the world grows smaller, our common humanity shall reveal itself; and that America must play its role in ushering in a new era of peace.
To the Muslim world, we seek a new way forward, based on mutual interest and mutual respect. To those leaders around the globe who seek to sow conflict, or blame their society's ills on the West _ know that your people will judge you on what you can build, not what you destroy. To those who cling to power through corruption and deceit and the silencing of dissent, know that you are on the wrong side of history; but that we will extend a hand if you are willing to unclench your fist.
To the people of poor nations, we pledge to work alongside you to make your farms flourish and let clean waters flow; to nourish starved bodies and feed hungry minds. And to those nations like ours that enjoy relative plenty, we say we can no longer afford indifference to suffering outside our borders; nor can we consume the world's resources without regard to effect. For the world has changed, and we must change with it.
As we consider the road that unfolds before us, we remember with humble gratitude those brave Americans who, at this very hour, patrol far-off deserts and distant mountains. They have something to tell us today, just as the fallen heroes who lie in Arlington whisper through the ages. We honor them not only because they are guardians of our liberty, but because they embody the spirit of service; a willingness to find meaning in something greater than themselves. And yet, at this moment _ a moment that will define a generation _ it is precisely this spirit that must inhabit us all.
For as much as government can do and must do, it is ultimately the faith and determination of the American people upon which this nation relies. It is the kindness to take in a stranger when the levees break, the selflessness of workers who would rather cut their hours than see a friend lose their job which sees us through our darkest hours. It is the firefighter's courage to storm a stairway filled with smoke, but also a parent's willingness to nurture a child, that finally decides our fate.
Our challenges may be new. The instruments with which we meet them may be new. But those values upon which our success depends _ hard work and honesty, courage and fair play, tolerance and curiosity, loyalty and patriotism _ these things are old. These things are true. They have been the quiet force of progress throughout our history. What is demanded then is a return to these truths. What is required of us now is a new era of responsibility _ a recognition, on the part of every American, that we have duties to ourselves, our nation, and the world, duties that we do not grudgingly accept but rather seize gladly, firm in the knowledge that there is nothing so satisfying to the spirit, so defining of our character, than giving our all to a difficult task.
This is the price and the promise of citizenship.
This is the source of our confidence _ the knowledge that God calls on us to shape an uncertain destiny.
This is the meaning of our liberty and our creed _ why men and women and children of every race and every faith can join in celebration across this magnificent mall, and why a man whose father less than sixty years ago might not have been served at a local restaurant can now stand before you to take a most sacred oath.
So let us mark this day with remembrance, of who we are and how far we have traveled. In the year of America's birth, in the coldest of months, a small band of patriots huddled by dying campfires on the shores of an icy river. The capital was abandoned. The enemy was advancing. The snow was stained with blood. At a moment when the outcome of our revolution was most in doubt, the father of our nation ordered these words be read to the people:
``Let it be told to the future world ... that in the depth of winter, when nothing but hope and virtue could survive...that the city and the country, alarmed at one common danger, came forth to meet (it).''
America, in the face of our common dangers, in this winter of our hardship, let us remember these timeless words. With hope and virtue, let us brave once more the icy currents, and endure what storms may come. Let it be said by our children's children that when we were tested we refused to let this journey end, that we did not turn back nor did we falter; and with eyes fixed on the horizon and God's grace upon us, we carried forth that great gift of freedom and delivered it safely to future generations.

[taken from "The Hindu"]

ജീവനും വെളിച്ചവും പത്രാതിപര്‍ക്ക്...

2008-09-15T10:03:00.000-07:00

தண்ணீர் நடுவில் தவிக்கும் இரயுமன்துறை...

2008-07-23T19:09:00.000-07:00

இனியவளே இரயுமன்துறை தாயே....

2008-04-20T18:30:00.000-07:00

இனியவளே இரயுமன்துறை தாயே
இயற்கையின் இளமை நிறைந்தவளே
இருப்போர்க்கின்பம் அளிப்பவளே
இறந்தோர் உன்னை இழந்தனரே.

தாமிரபரணி உந்தன் தாழ் தழுவ
அரபிக்கடல் உந்தன் தலை வருட
கடற்க்காத்து உனை என்றும் அரவணைக்க
கண்ணை பறிப்பது உன்னழகே.

இளம் காளையர் இளம் மீனவர்
கயல்விழி மாதர் கவின்மிகு மங்கையர்
கதிரவன் ஒளியினில் கடற்கரை காதலர்
கலந்துறவாடுவர் களிப்புருவர்.

SOCIAL CUSTOMS of the fishermen in the west coast Tamil Nadu...

2008-04-20T18:11:00.002-07:00

Marriages were always arranged and were conducted with all simplicity but with elegance. The parents and elders of the proposed boy and girl meet and agree on a nominal amount as dowry and marriage is finalized by putting a golden chain on the boy by the bride’s brother. This agreement is officiated in betrothal or engagement conducted in the church where the priest officially gets the consent of the boy and girl. This is also a celebrated in a simple way. Then three banns are announced on three consecutive Sundays before the marriage. Rich people make some difference even in the announcement of the banns by asking the priest to keep the document on a new cloth presented by them and it later goes to the priest for stitching cassock. For the banns the girl is given new dress, especially for the first one. On the previous day of the first banns sweets and plantain are sent to the boy’s house. This was carried in a wooden box.

The celebration of marriage was on the bride’s house for which they used to put up a ‘pandal’ a temporary hall. Even the pole erecting for this was a ceremonial function and the celebrations officially begins from that day onwards. In that pandal only they make flour for sweets and grind spices for curries and cook sweets and so on days ahead. On the previous day the pandal used to be decorated and illuminated and songs used to be played for almost the whole night with loud speakers atop of a tree.

On the eve of the marriage there used to be ceremony at the groom’s residence. In this the groom is ceremonially given a shave which lasts for hours. For this friends and relatives are invited and are given a high tea and they in turn donate an amount, usually coins dropped in a bowl of milk which goes to the barber.

On the day of the marriage the groom goes in procession, accompanied by processional music played by village artists and at times even martial art performances, to the bride’s house and was received at the entrance of the pandal by the bride’s brother and elders with garlands, sandal paste and rose water. Then the bride is received by the sister of the groom and taken to the church again in the same procession for the blessing of the marriage. Afterwards there used to be a party at the bride’s residence for all the invitees from both sides and gifts and sweets are exchanged.

The groom stays for seven days in the bride’s house and then takes her to his house. She stays their till she is taken back to her parents’ house for child birth by her parents and relatives after presenting sweets and other gifts to the in-laws. A new house for the new family is usually built after the birth of the first child.

Child birth is also another ceremony for which the girl is prepared elaborately with other accompanying preparations like collecting necessary firewood, swaddling cloths and the rest. Child is born at home, assisted by the village mid wife. Immediately after child birth the mother is given some kind of alcoholic drinks to energize her and the child is given few drops of wine so as to clean the tongue of the child. The new mother is kept at home for forty days with minutest care and then only she is taken to the church for purification rites and the child baptized. Baptism was always done outside the Mass and again rich people ask the priest to sing “Lauda te” wearing a cope and to ring the church bells by paying a special fee. The god-parents are an important people in the life of the child.

At the age of five not all children go to the school. But all of them will go for catechism in preparation for First Communion. Between the age of 8 to 12 children are given first communion. It is given along with some important church feasts. Again the so – called rich make it a celebration involving party and exchange of gifts.

This is followed by Confirmation after few years and it is always given by the bishop usually once in five years. This is also preceded by a period of preparation.

The girls’ coming of age is another ceremony and some celebrate it too. Here again the girl is treated in isolation with special food for some days. Then she is given a ceremonial bath usually by the first aunt who is the wife of the eldest maternal uncle. That aunt brings new dress in the form of half sari for the girl. Till marriage she wears half saris only. Hereafter she is not supposed to mingle with boys as she used to be and is treated respectfully. This is the time from when the parents search for a suitable boy for her to be given in marriage.

When the husband dies, the wife becomes a widow and usually remains single even if she is young. After the funeral, the widow’s ‘tali’ is taken off her by the sister-in-law and is given a white sari by the brother-in-law. She is then anointed and taken for a bath. This is followed by some kind of party as most of them were not taking regular food, other than some coffee or so.

When some one is dead, it is reported to the church where they ring the bell in a specific tone to inform the village of the death. They send the Crucifix, candles and small bell as a sign of the parish’s solidarity with the dead and his family. The body of the deceased is bathed and put on new cloths and stockings for the feet and gloves for the hands. Then the body is kept in a prominent place for viewing accompanied by the mourning. Womenfolk usually do the mourning with loud cries praising his/her glories and achievements called ‘oppari’. Messengers are sent to inform family people and friends in different villages. This was usually done by the barber and he is given again a donation by those people whom he informs. Usually the funeral is conducted on the following day. The dead body is taken to the church in procession and the way is marked by coconut leaves. Most of the villagers join in the funeral service. Grave is dug by the barber and the dead is buried after the Mass.

Church and Liturgy:
The church was present in everyone’s life from birth to death through various sacraments. This made the life in the villages orbiting around the church.
Every village in the early 60s had its own church, other than Chinnathurai, whether it was a parish or not. May be this was because of the convent chapel and the grotto near there. Wherever a priest resided, they had daily Mass in the morning. For this Mass people from the villages having no priest would go. But people, especially the elderly women, go to the church as early as 5 am, when the church would be opening. From then onwards they carry on with some devotion or other. Usually one can find some one in the church always. In the evening again people come more in number for such devotions like that of St. Joseph in March, Blessed Virgin Mary in May, Sacred Heart in June and of Rosary in October, Thursday devotions of the Holy hour, and the Way of the Cross through out the year, especially during Lent. During Lent at night people in groups sing the Passion stories and other devotional stories like that of St. Alex and so on. And this is called ‘Sindhu’ or ‘Elelakkummi’.

In the evenings men also come in good number for individual prayers. These men were usually the ones who go for hook and line fishing and also others. Mothers used to bring their children with them. In the morning and evenings there used to be catechism in preparation for the First Communion. Otherwise it is on Sunday mornings.

For Angelus the church bell will ring at 5 in the morning, 12 noon and 6 in the evening. For the evening Angelus a small bell is being rung around the village and children used to kneel down and the bell ringer used to place the bell on them as a sing of blessings. At 8 pm church bell will ring to remind the faithful to pray for the departed souls.

The devotion to the departed souls is very close to each one of us. People don’t compromise offering Mass for their departed beloved ones. And the November 2nd All Souls day is like a celebration where the loved ones of the deceased decorate the tombs of their loved ones and also ask the priest bless the tomb and pray over it. This is also paid. Before important occasions like Marriage or introducing a new net or boat or house warming, people used to host a party for the neglected ones in the village or surrounding places. People always hosted such people whenever they came to their house for help or alms.

Family prayer at night was the beauty of all our houses.

When people fall sick, the priest is called in to anoint the sick and give Communion to them. At such occasions when priest carries the Sacrament, it was accompanied by candles and the ringing of the bells and so people on the way kneel down to pay homage to the Blessed Sacrament. Consecration of the families to the Sacred Heart is also an important function and the priest is invited in every house.

The priest used to be all in all in the village. He may have first aid things for emergencies. He only manages the finance of the parish almost all alone. The owners of the shore seine used to be his advisors. Once in a year he used to present the accounts of the coconut yields and the shares from the fish catch. It was only a nominal exercise as no one questioned his integrity.

In the church there used to be a sacristan who was called ‘kanakkapillai’ as it was he who is supposed to help the priest in accounting. Besides him there used to be a musician and the official choir was in Latin even after the second Vatican council for quite some time. Till the late sixties the liturgy was in Latin but for the homily and few songs. All other devotions were in Tamil. There used to be a sexton who rings the bell, opens and closes the church, cleanses it, lit and maintain the sanctuary lamp and so on. He was not paid, but given a share in the Mass stipend and also a share from the catches from the sea.

There used to be small shrines in almost all the villages. Around this also there used to be devotions. Besides the church feast, such feasts also were celebrated. The church feast used to be the most important event of the village. It extends for nine to thirteen days. On the first day flag is hoisted and on the following days there used to be Rosary, Litany and benediction of the Blessed Sacrament. These were the days for some serious preaching and guest priest are invited for this. On these days there used to be cultural programs for entertainment. On the eve and the day of the feast there used to be a concelebrated celebration and the neighboring priests are invited and they were given a big banquet. People also celebrate it very grandly inviting friends and relatives and giving them parties. On such days only the First Communion for children is given. This adds to the celebration mood.

On such feasts and on the feasts of Christmas and Easter people get new clothing and wear it. August 15 is the Assumption of Our Lady and also the Independence Day of India. This day is a day of obligation. On this day a special kind of rice pudding is made at homes. This is the time when people play swings tied on two coconut trees. This is mainly for girls.

Another aspect of religiosity is the Confraternities for men and women. That of men are very ostentatious and they celebrate their feast very well. For funerals and feasts these fraternities are an added decoration. In this account something need to be mentioned of a ‘Jebakkoodam’ at Thoothoor where men of the neighboring villages lived some kind of consecrated life away from their homes in prayer and penance. From this lay institutions there were quite a number of vocations for religious life.

Occupational celebrations:
When a new net or boat is made, it is celebrated at least among those who work in that net or boat. They make sweetened rice and distribute it along with plantains, jaggarie and coconut pieces. The one who makes the net or boat is rewarded with new cloths and pecuniary gifts. The boat maker is known as ‘Odaavi’ and the net maker is known as ‘Madikkatti.’ They used to be generous with the first catch and distribute it with as many people as possible. The priest is invited to bless the equipments. They also offer special Masses, especially for the deceased in the family. Mass for the dead is a kind of must before all important functions in the family.

Entertainments and Games:
People of our area are also interested in drama and singing. In some villages there were drama clubs and they present dramas once in a year or so, especially in connection with the church feast or the anniversary of catechism classes or some Pious Associations like Legion of Mary, Sodality or even this clubs.

In all the villages there used to be a choir in which mostly girls were members. They sang comparatively well. Men joined them during feast days or on Adoration days.

There used to be very many traditional games. Most of them are almost extinct now due to the fancy for games like cricket and so on. We did have some kind of cricket or base ball. It was called “Mattayum Panthum” meaning bat and ball. It was team game and when one team plays the other fields. There used to be four spots marked on the sand. The one who bowls or throw the ball stand at the center and the one who bats, bats and run around the spots and when he completes the four spots he gets one point.

There is also a local hockey called “Urulyadai” or “Ammanayadi”. This is played just at the beach where the waves wash the sand. The fix to terminals and the one which crosses the other’s terminal wins. The ball is usually one made out of rubber wastes or plastic wastes. The ball could go to the sea also.

There are other games like “Kilithattu,” “Chicku vilayattu,” and for children “Kallanum Policum,” “Chuttiyum Kambum” “Goli kali or kachi vilayattu” and so on. There were some kinds of indoor games also. Such are the “Kuriyana kallen veettile…” and the “Oosoosi… kaka parakka…” and so on. The ones for women and girls are “Pandy vilayattu” and “Kattan vilayattu.”

ESTUARIES

2008-04-20T17:56:00.000-07:00

Estuaries are part of this natural environment, which is greatly exploited. The estuaries and coastal waters are dynamic and are more productive because of the monsoon rains and enormous quantities of nutrients transported by floods. Hence several varieties of finfish, prawns, crabs, lobsters, stomatopods, clams mussels and oysters of commercial significance have been identified from this environment, which provided good breeding grounds. The estuaries are thus playing a vital role in the renewing of marine resources. In India 1.5 million ha of brackish water has been identified. In Kanyakumari District nearly 1000 ha of estuarine environment could be identified as potential for fisheries resources.
There are three important riverine ecosystems, which confluence with Arabian Sea. They are;
1. Thengapattinam estuary, formed by the confluence of river Tampirabarani in between Thengapattinam and Eraiummanthurai.
2. Valliyar estuary formed by the river Valloiyar near Kadiapattinam.
3. Manakudy estuary formed by the confluence of river Pazhayar in between East and West Manakudy villages.
Apart from these are two minor estuaries also: they are
· Pambar estuary near Colachel and
· Pantri estuary near Rajakkamangalam. These are formed by the drainage canal excess water during monsoon and the water drained from the irrigational fields mixing with sea.

Think it over...

2008-04-20T17:49:00.000-07:00

"When you know that you can't stop the waves, the next best thing is to learn how to surf".

"Man cannot discover new oceans unless he has the courage to lose sight of the shore."
- Andre Gide.

WINNING VERSUS WINNERS

2008-04-20T17:45:00.000-07:00

What is the difference between winning and being a winner? Winning is an event. Being a winner is a spirit. Winners have kept winning in perspective based on their value system. THREE INSPIRATIONAL WINNERS 1. Olympics is a lifetime event. Lawrence Lemieux stopped racing in a yacht race to help a fellow competitor who was in trouble. The whole world was watching. His priority of safety for other people's lives was greater than his desire to win. Even though he did not win the race, he was a winner. He was honored by kings and queens all over the world because he kept the spirit of the Olympics alive.
2. I heard the story about Reuben Gonzales when he was in the final match of the racquetball tournament. This was an important event and he was playing for the world title. In the final game at match point, Gonzales played a super shot to save point. The referee and the linesman both confirmed that the shot was good and he was declared the winner. But Gonzales, after a little pause and hesitation, turned back to shake his opponent's hand and said, "The shot was faulty." As a result, he lost the serve and eventually, lost the match. Everyone was stunned. Who could imagine that a player with everything officially in his favor, with winning in his pocket, would disqualify himself and lose? When asked why he did it, Gonzales replied, "It was the only thing to do in order to maintain my integrity." He lost the match, yet he was a winner. 3. A group of salespeople left town for a meeting and told their families they would be back home Friday evening for supper. But as with meetings the way they are, one thing leads to another and they didn't finish on time. They were delayed and had to catch a flight. They came to the airport just at the last minute, with tickets in hand, and ran, hoping the plane hadn't departed. While running, one of them hit a table and on the table was a fruit basket. All the fruit got scattered and bruised but they didn't have time to stop. They kept running and made it to the plane and all of them breathed a sigh of relief that they had made it, except one. He got in touch with his feelings, got up, said good-bye to his friends and went. What he saw made him glad that he came out. He went to the table that was knocked down and behind the table was a ten-year-old blind girl who was selling the fruits to make a living. He said, "I hope we haven't ruined your day." He pulled out $10 from his pocket, handed it to her and said, "This will take care of the fruits," and he left. The girl couldn't see what was going on; all she could hear were the footsteps leaving. As the footsteps faded away, she shouted from behind, "Are you God?" He missed his flight but was he a winner? You bet. One can be a winner without a medal and one can be a loser with a medal if winning is not kept in perspective.

Enchanting Erayumanthurai...

2008-03-13T18:48:00.000-07:00

Landscapes

2008-02-20T19:07:00.000-08:00

Landscapes

Welcome To Dinamalar.com - Leading National Tamil Daily

2008-02-20T18:17:00.000-08:00

Welcome To Dinamalar.com - Leading National Tamil Daily

Iniyavale Erayumanthurai thaaye...!

2008-02-20T18:16:00.000-08:00

" Iniyavale, Erayumanthurai thaye,
Iyarkkayin ilamai nirainthavale
Irupporkkinbam alippavale
Iranthor unnai ezhanthanare.

Thamiraparani unthan thazh thazhuva
Arabikkadal unthan thalai varuda
Kadarkkattu unaiyentrum aravanaikka
Kannai parippathu unnazhake.

Ilamkalayar,ilam meenavar
Kayalvizhi mathar kavin mihu mangayar
Kathiravan oliyinil kadarkkarai kathalar
Kalanthuravaduvar kalippuruvar."
-Pankiras 31-08-1979.

An off-hand translation as on 13th Dec, ' 05 would be....

Erayumanthurai, mother so sweet
Thou art youthful as the nature
Thou art the joy of the living
And the dead have lost thee.

Thamiraparani washes thy feet
Arabian Sea combs thy hair
The sea breeze embraces thee ever
That's thy beauty so enthralling.

Thy young and energetic fishermen
And thy fish-eyed and beautiful maidens
Make love one another and enjoy together
In thy sun baked shores so charming.