Sociology of Keralam (Sgy4b06)
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Silen Tvalle Y
S ilent Va lle y H otels & Resorts Our mission is to completely delight and satisfy our guests … www.silenvalley.com Hotels & Resorts Court Jn. Mannarkkad, Palakkad.Kerala. INDIA . Tel- 94447962613, 04924- 226819, 226 771 S ilent Va lle y Email: [email protected]. S ilent Valley We Belive in Quality S ilent Vallelley Welcome to Silent Valley Specialised Multi Cuisine Restaurant You should stay once at Hotel Silent Valley to experience this divine sensation. There are two State of the art amenities, star things you should never miss in life, the sea and the restaurant, shopping complex and silent valley. deluxe facilities. Located in the western ghats in the heart of Malabar, It is in this valley that the ultimate forest experience Hotel Silent Valley is strategically awaits you with all its grandeur. Pure air, crystal placed at Mannarkkad along Palakkad clear water, greenest visions, animals, you have only - Kozhikode National Highway heard of sounds you have never heard - We welcome Mannarkkad is the stepping stone to you to the nature's treasure trove. the perennial Rain forests of the Silent Valley National park. It is a piece of land, sandwiched between the Arabian sea and Western Ghats in Southern India is Hotel Silent Valley is centrally known as Kerala, which is also known as GOD’S situated so much so that Malampuzha OWN COUNTRY and Hotel Silent Valley is Gardens, Tippu's Fort, Siruvani situated in Mannarkkad of Pallakkadu District is Dam Meenvallam Water Falls, River one of the serene valleys of Western Ghats, which Wood Resorts, Kanjirapuzha Gardens precisely can be called as the LAP OF MOTHER etc are easily approachable from it. -
Particulars of Some Temples of Kerala Contents Particulars of Some
Particulars of some temples of Kerala Contents Particulars of some temples of Kerala .............................................. 1 Introduction ............................................................................................... 9 Temples of Kerala ................................................................................. 10 Temples of Kerala- an over view .................................................... 16 1. Achan Koil Dharma Sastha ...................................................... 23 2. Alathiyur Perumthiri(Hanuman) koil ................................. 24 3. Randu Moorthi temple of Alathur......................................... 27 4. Ambalappuzha Krishnan temple ........................................... 28 5. Amedha Saptha Mathruka Temple ....................................... 31 6. Ananteswar temple of Manjeswar ........................................ 35 7. Anchumana temple , Padivattam, Edapalli....................... 36 8. Aranmula Parthasarathy Temple ......................................... 38 9. Arathil Bhagawathi temple ..................................................... 41 10. Arpuda Narayana temple, Thirukodithaanam ................. 45 11. Aryankavu Dharma Sastha ...................................................... 47 12. Athingal Bhairavi temple ......................................................... 48 13. Attukkal BHagawathy Kshethram, Trivandrum ............. 50 14. Ayilur Akhileswaran (Shiva) and Sri Krishna temples ........................................................................................................... -
KERALA SOLID WASTE MANAGEMENT PROJECT (KSWMP) with Financial Assistance from the World Bank
KERALA SOLID WASTE MANAGEMENT Public Disclosure Authorized PROJECT (KSWMP) INTRODUCTION AND STRATEGIC ENVIROMENTAL ASSESSMENT OF WASTE Public Disclosure Authorized MANAGEMENT SECTOR IN KERALA VOLUME I JUNE 2020 Public Disclosure Authorized Prepared by SUCHITWA MISSION Public Disclosure Authorized GOVERNMENT OF KERALA Contents 1 This is the STRATEGIC ENVIRONMENTAL ASSESSMENT OF WASTE MANAGEMENT SECTOR IN KERALA AND ENVIRONMENTAL AND SOCIAL MANAGEMENT FRAMEWORK for the KERALA SOLID WASTE MANAGEMENT PROJECT (KSWMP) with financial assistance from the World Bank. This is hereby disclosed for comments/suggestions of the public/stakeholders. Send your comments/suggestions to SUCHITWA MISSION, Swaraj Bhavan, Base Floor (-1), Nanthancodu, Kowdiar, Thiruvananthapuram-695003, Kerala, India or email: [email protected] Contents 2 Table of Contents CHAPTER 1. INTRODUCTION TO THE PROJECT .................................................. 1 1.1 Program Description ................................................................................. 1 1.1.1 Proposed Project Components ..................................................................... 1 1.1.2 Environmental Characteristics of the Project Location............................... 2 1.2 Need for an Environmental Management Framework ........................... 3 1.3 Overview of the Environmental Assessment and Framework ............. 3 1.3.1 Purpose of the SEA and ESMF ...................................................................... 3 1.3.2 The ESMF process ........................................................................................ -
Malaria Control in South Malabar, Madras State
Bull. Org. mond. Sante | 1954, 11, 679-723 Bull. Wld Hlth Org. MALARIA CONTROL IN SOUTH MALABAR, MADRAS STATE L. MARA, M.D. Senior Adviser and Team-leader, WHO Malaria-Control Demonstration Team, Suleimaniya, Iraq formerly, Senior Adviser and Team-leader, WHO Malaria-Control Demonstration Team, South Malabar Manuscript received in January 1954 SYNOPSIS The author describes the activities and achievements of a two- year malaria-control demonstration-organized by WHO, UNICEF, the Indian Government, and the Government of Madras State- in South Malabar. Widespread insecticidal work, using a dosage of 200 mg of DDT per square foot (2.2 g per m2), protected 52,500 people in 1950, and 115,500 in 1951, at a cost of about Rs 0/13/0 (US$0.16) per capita. The final results showed a considerable decrease in the size of the endemic areas; in the spleen- and parasite-rates of children; and in the number of malaria cases detected by the team or treated in local hospitals and dispensaries. During December 1949 a malaria-control project, undertaken jointly by WHO, the United Nations Children's Fund (UNICEF), the Govern- ment of India, and the Government of Madras State, started operations in the malarious areas among the foothills and tracts of Ernad and Walavanad taluks in South Malabar. During 1951 the operational area was extended to include almost all the malarious parts of Ernad and Walavanad as well as the northernmost part of Palghat taluk (see map 1 a). The staff of the international team provided by WHO consisted of a senior adviser and team-leader and a public-health nurse. -
Unit 28 Life Cycle Rituals-I : .Birth ' and Marriage
UNIT 28 LIFE CYCLE RITUALS-I : .BIRTH ' AND MARRIAGE Structure 28.0 Objectives 28.1 Introduction 28.2 Aspects of Ritual 28.3 Functions of Ritual 28.4 Birth and Related Rites 28 4.1 Hindu Birth Rites 28.4.2 Syrian Christian Birth Rites 28.4.3 Sikh Rites of Birth 28.4.4 Korku Birth Rites 28.5 Marriage Rites 28.5.1 Marriage Rites Among Hindus 28.5,2 Marriage Rites Among Syriv Christians 28.5.3 Marriage Rites Among Sikhs 28.5.4 Marriage Rites Among the Korkus 28.6 Let Us Sum Up 28.7 Further Readings 28.8 Key Words 28.9 pnswers to Check Your Progress 28.0 OBJECTIVES After you have read the unit you should be able to a describe a typology of religion a explain religion in tribal societies a discuss a classification of ritual a describe rites of birth of the given communities a explain marriage rites of the given communities. 28.1. INTRODUCTION In this unit we begin with an introduction to ritual. We then discuss Saraswati's functions of ritual (Saraswati : 1984). Haying done this we describe and analyse birth and related rites among Hindus, Syrian Christians, Sikhs and the Korku tribe. We also describe and analyse marriage rites argong the same groups. 28.2 ASPECTS OF RITUAL The word 'ritual' can only be understood in terms of a background of who is using it. For a clergyman all ritual.takes place within a church in keeping with various -relations. For a doctor however it may refer to some habits of a patient(s). -
Chan Buddhism During the Times of Yixuan and Hsing Yun
The JapaneseAssociationJapanese Association of Indian and Buddhist Studies Joumal ofJndian and Buddhist Studies Vol, 64, No. 3, March 2016 (261) Times of Chan Buddhism duringthe and Hsing Yun: Yixuan Applying Chinese Chan Principles to Contemporary Society SHIJuewei i} Lirlji Yixuan uttaXil( (d. 866) and Fo Guang Hsing Yun es)kZg:- (1927-), although separated by rnore than a millennium, innovatively applied Chan teachings to the societies in which they lived to help their devotees discover their humanity and transcend their existential conditions. Both religious leaders not only survived persecution, but brought their faiths to greater heights. This paper studies how these masters adapted Chan Buddhist teachings to the woes and conditions of their times. In particular, I shall review how yixuan and Hsing yun adapted the teachings of their predecessors, added value to the socio-political milieu of their times, and used familiar language to reconcile reality and their beliefs. Background These two Chan masters were selected because of the significance of their contributions. Lirlji Yixuan was not only the founder ofa popular Lirlji2) school in Chan Buddhism but was also posthumously awarded the title of Meditation Master of and Wisdom Illumination(HuizhaoChanshi ue,H", maeM)(Sasaki Kirchner 2oog, s2) by Emperor Yizong em7 of the Tang dynasty (r. 859-873). Hsing Yun, a very strong proponent ofHumanistic Buddhism, is currently the recipient of ls honorary doctorate degrees from universities around the world (Shi and Weng 2015). To have received such accolades, both Chan masters ought to have made momentous contribution to their societies. Although Yixuan and Hsing Yun had humble beginnings, they were well-grounded in Buddhist teachings. -
Pathanamthitta
Census of India 2011 KERALA PART XII-A SERIES-33 DISTRICT CENSUS HANDBOOK PATHANAMTHITTA VILLAGE AND TOWN DIRECTORY DIRECTORATE OF CENSUS OPERATIONS KERALA 2 CENSUS OF INDIA 2011 KERALA SERIES-33 PART XII-A DISTRICT CENSUS HANDBOOK Village and Town Directory PATHANAMTHITTA Directorate of Census Operations, Kerala 3 MOTIF Sabarimala Sree Dharma Sastha Temple A well known pilgrim centre of Kerala, Sabarimala lies in this district at a distance of 191 km. from Thiruvananthapuram and 210 km. away from Cochin. The holy shrine dedicated to Lord Ayyappa is situated 914 metres above sea level amidst dense forests in the rugged terrains of the Western Ghats. Lord Ayyappa is looked upon as the guardian of mountains and there are several shrines dedicated to him all along the Western Ghats. The festivals here are the Mandala Pooja, Makara Vilakku (December/January) and Vishu Kani (April). The temple is also open for pooja on the first 5 days of every Malayalam month. The vehicles go only up to Pampa and the temple, which is situated 5 km away from Pampa, can be reached only by trekking. During the festival period there are frequent buses to this place from Kochi, Thiruvananthapuram and Kottayam. 4 CONTENTS Pages 1. Foreword 7 2. Preface 9 3. Acknowledgements 11 4. History and scope of the District Census Handbook 13 5. Brief history of the district 15 6. Analytical Note 17 Village and Town Directory 105 Brief Note on Village and Town Directory 7. Section I - Village Directory (a) List of Villages merged in towns and outgrowths at 2011 Census (b) -
Zen Is a Form of Buddhism That Developed First in China Around the Sixth Century CE and Then Spread from China to Korea, Vietnam and Japan
Zen Zen is a form of Buddhism that developed first in China around the sixth century CE and then spread from China to Korea, Vietnam and Japan. The term Zen is just the Japanese way of saying the Chinese word Chan ( 禪 ), which is the Chinese translation of the Sanskrit word Dhyāna (Jhāna in Pali), which means "meditation." In the image above one sees on the left the character 禪 in Japanese calligraphy and on the right an ensō, or Zen circle. In Japan the drawing of such a circle is considered a high art, the expression of a moment of enlightenment by the Zen master calligrapher. The tradition known as Chan Buddhism in China, and Zen Buddhism in Japan, brings together Mahāyāna Buddhism and Daoism. This confluence of Buddhism and Daoism in Zen is most obvious in the Chinese script on the left which reads: "The heart-mind (xin 心) is the buddha (佛), the buddha (佛) is the path (dao 道), the path (dao 道) is meditation (chan 禪)." The line is from a text called the Bloodstream Sermon attributed to the legendary Bodhidharma. An Indian meditation master, Bodhidharma had come to China around 520 CE and in time would come to be regarded as the first patriarch of Chan Buddhism. In Bodhidharma’s Bloodstream Introduction to Asian Philosophy Zen Buddhism Sermon (in the Chan Buddhism online selections) it is evident that Bodhidharma had absorbed something of Daoism after he came to China. The Mahāyāna Buddhist teachings that are most evident in Bodhidharma’s text are the teachings of emptiness (Śūnyatā) from the Prajñāpāramitā Sūtras as well as the notion of the buddha-nature (dharmakāya) that is part of the Mahāyāna teaching of the three bodies (trikāya) of the Buddha. -
Buddhism: a Tale of the Dalai Lama a Teacher’S Resource Guide
1 Buddhism: A Tale of the Dalai Lama A Teacher’s Resource Guide Content Area Relevance: World History, World Religions Grade Level: Grades K-5 Duration: 4, 60-minute class periods Content Standards: See Appendix C below Authors: Shruthi Nagarajan, Cassidy Charles, and Arjun Kaul Email: [email protected] Driving Question ● How does learning about different religions help us develop our cultural awareness, and increase our understanding of global complexities? Learning Objectives: - Students will be able to identify and locate Tibet on a map. - Students will be able to identify Buddhism as a religion and list at least two or three teachings of Buddhism. - Students will learn about the Dalai Lama and core aspects of his teachings. - Students will learn about the spread of Buddhism to East Asia and the U.S. Quick Facts: - Buddhism began in India after Prince Siddhartha Gautama freed himself from the cycle of desire and suffering over 2500 years ago - The religion is based on the Buddha’s teachings of the Four Noble Truths and The Eightfold Path which allow us to reach Nirvana and end suffering - The three main tiers of the Eightfold Path are Wisdom, Morality, and Meditation - The three main sects of Buddhism are Theravada, Mahayana, and Vajrayana Buddhism which each spread to different regions of Asia - Tibetan Buddhism follows a mix of Mahayana and Vajrayana Buddhism - The Dalai Lama is essential to Tibetan Buddhism as the head monk of the religion and a crucial part in Tibetan politics 2 TABLE OF CONTENTS 1. Background Information………………………..……………………….……3-4 2. Teacher Guidance…………………………………………………………… 5-9 a. -
From Little Tradition to Great Tradition: Canonising Aithihyamala NIVEA THOMAS K S
From Little Tradition to Great Tradition: Canonising Aithihyamala NIVEA THOMAS K S. ARULMOZI Abstract In an attempt to reinvent the tradition of Kerala in the light of colonial modernity, Kottarathil Sankunni collected and transcribed the lores and legends of Kerala in his work Aithihyamala in 1909. When the legends were textualised, Sankunni attributed certain literary values to the narratives to legitimise the genre. As it was a folk appropriation by a scholarly elite like Sankunni who had received English education during the colonial period, the legends moved from folk tradition to classical tradition. In their transition from Little Tradition to Great Tradition, the legends underwent huge transformation in terms of form, content, language, context and narrative style. The text became fixed, stable and structured and was eventually subjected to a canon. However, when one perceives Aithihyamala (1909) as the ‘authentic’ and the ‘final’ version of the legends in Kerala, one is neglecting and silencing the multiple oral versions and folk tradition that had been existing since the pre-literate period. The current study attempts to trace the transformation undergone by the text when it moved towards the direction of a literary canon. Keywords: Legends Transcription, Great Tradition, Little Tradition, Literary Canon. Introduction Aithihyamala, a collection of lores and legends of Kerala was compiled by Kottarathil Sankunni in Bhashaposhini magazine in the beginning of the twentieth century. In his preface to DOI: 10.46623/tt/2020.14.1.ar4 Translation Today, Volume 14, Issue 1 Nivea Thomas K & S. Arulmozi Aithihyamala (1909) which comprises 126 legends, Sankunni (2017: 89) states that the text had been harshly criticised by an anonymous writer on the grounds of its casual nature. -
Twenty Years of Home-Based Palliative Care in Malappuram, Kerala, India: a Descriptive Study of Patients and Their Care-Givers
Twenty years of home-based palliative care in Malappuram, Kerala, India: a descriptive study of patients and their care-givers Authors Philip, RR; Philip, S; Tripathy, JP; Manima, A; Venables, E Citation Twenty years of home-based palliative care in Malappuram, Kerala, India: a descriptive study of patients and their care-givers. 2018, 17 (1):26 BMC Palliat Care DOI 10.1186/s12904-018-0278-4 Publisher BioMed Central Journal BMC Palliative Care Rights Archived with thanks to BMC Palliative Care Download date 03/10/2021 01:36:41 Link to Item http://hdl.handle.net/10144/619144 Philip et al. BMC Palliative Care (2018) 17:26 DOI 10.1186/s12904-018-0278-4 RESEARCH ARTICLE Open Access Twenty years of home-based palliative care in Malappuram, Kerala, India: a descriptive study of patients and their care-givers Rekha Rachel Philip1*, Sairu Philip1, Jaya Prasad Tripathy2, Abdulla Manima3 and Emilie Venables4,5 Abstract Background: The well lauded community-based palliative care programme of Kerala, India provides medical and social support, through home-based care, for patients with terminal illness and diseases requiring long-term support. There is, however, limited information on patient characteristics, caregivers and programme performance. This study was carried out to describe: i) the patients enrolled in the programme from 1996 to 2016 and their diagnosis, and ii) the care-giver characteristics and palliative care support from nurses and doctors in a cohort of patients registered during 2013–2015. Methods: A descriptive study was conducted in the oldest community-based palliative clinic in Kerala. Data were collected from annual patient registers from 1996 to 2016 and patient case records during the period 2013–2015. -
Utilization of 'Urni' in Our Daily Life
International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 12 August 2016 Utilization of ‘Urni’ in Our Daily Life Mr. Ashis Kumar Pradhan1, Dr. Subimalendu Bikas Sinha 2 1Research Scholar, Bhagwant University, Ajmer, Rajasthan, India 2 Emeritus Fellow, U.G.C and Ex Principal, Indian college arts & Draftsmanship, kolkata “Urni‟ is manufactured by few weaving Abstract techniques with different types of clothing. It gained ground as most essential and popular „Urni‟ is made by cotton, silk, lilen, motka, dress material. Starting in the middle of the tasar & jute. It is used by men and women. second millennium BC, Indo-European or „Urni‟ is an unstitched and uncut piece of cloth Aryan tribes migrated keen on North- Western used as dress material. Yet it is not uniformly India in a progression of waves resulting in a similar in everywhere it is used. It differs in fusion of cultures. This is the very juncture variety, form, appearance, utility, etc. It bears when latest dynasties were formed follow-on the identity of a country, region and time. the flourishing of clothing style of which the „Urni‟ was made in different types and forms „Urni‟ type was a rarely main piece. „Urni‟ is a for the use of different person according to quantity of fabric used as dress material in position, rank, purpose, time and space. Along ancient India to cover the upper part of the with its purpose as dress material it bears body. It is used to hang from the neck to drape various religious values, royal status, Social over the arms, and can be used to drape the position, etc.