The Way of Apostle Thomas a Journey Into Antiquity

Total Page:16

File Type:pdf, Size:1020Kb

The Way of Apostle Thomas a Journey Into Antiquity September 2012 www.liveencounters.net September 2012 Free online magazine from village earth The Way of Apostle Thomas A Journey into antiquity september 2012 © www.liveencounters.net An unforgettable wedding for your daughter in paradise! Knowledge is power and we are empowering people with the free distribution of knowledge. When you advertise in Live Encounters you help in spreading knowledge. Advertise now! Click here Shaadi-Bali Specialist in arranging Indian Hindu weddings in Bali Phone: + 62 361 3097813 Email : [email protected] © www.liveencounters.net september 2012 september 2012 © www.liveencounters.net Readership 32,000 + Pageviews 200,000 + Google ranking under September 2012 400,000 worldwide “You can chain me, you can torture me, you can even destroy this body, but you will never imprison my mind.” - Mahatma Gandhi Dear Readers, History is often embellished with legends that over centuries morph “Ultimately, the struggle has got nothing to do with finding a publisher or into facts that become unquestionable until a seeker of truth begins a journey a readership, it’s about bringing the story into being, struggling with a blank •into antiquity to rummage for tangible evidence to substantiate the facts. It is •sheet of paper or a blank screen…but it’s worth it in the end…its worth all then that history begins to unravel and the truth emerges albeit in a different the heartache and loneliness, all the exhaustion, everything. Write …that’s all form. Many believe Apostle Thomas never visited India. The cover story in that should matter,” says Randhir Khare, author of the just published book, this month’s edition – The Way of Apostle Thomas, A journey into antiquity – Walking Through Fire, in a one-on-one interview with Mark Ulyseas. should shed light on the truth. Many have a religion but how many have Faith? Convenient Thugs, FPI in Indonesia, by Henky Widjaja, is an indepth The Best Wells are Deep, a poem by Terry McDonagh, the Irish poet, article on the Islam Defenders’ Front (FPI). Widjaja bites the bullet. It is writer and playwright. It is a deeply sensitive portrayal of the role of the water •reprinted by Special permission of Jemma Purdey, Inside Indonesia. •diviner among the Irish farming community. is back with a scathing column on the ground realities prevailing in her country - Israel’s Dog Day Afternoons. want to say no and also to say yes when you want to say yes. Candess Campbell’s • Natalie Wood •- CreatingOne sign Healthy of having Boundaries healthy boundaries Part III - is theis the concluding ability to part say ofno this when series. you Essential reading for all those among us who need to draw our boundaries. of Live Encounters on her trip - From Jerusalem to Maple Lake – My Experience •at CampAnat George Hoffman,. Civil & Human Rights Activist, pens a Letter to the readers Gorkhaland, Crisis of Statehood, is a book that delves into the ongoing Infantaria, is written, I believe, to impose on your sense of proportion. Enjoy! •for a separate State. The author, Romit Bagchi, a senior correspondent with crisisthe venerable in the Darjeeling Calcutta hills,publication, where the The Nepali-speaking Statesman, speaks community to Live Encounters is fighting • A short story by Arjun Bagga, on his life, work and the book. Kindly share this free magazine with everyone you know. Geikos (that’s what Geishas are called in Kyoto) always remind me of Zen monks – a Westerner can’t imagine discipline, ascetic life and dedication necessary OmMark Shanti Ulyseas Shanti Shanti Om •to perform this art – Joo Peter the intrepid German Photographer on his Publisher/Editor enchanted depiction of Geikos in Kyoto in the Photo Gallery. Write a Letter to the Editor All articles and photographs are the copyright of www.liveencounters.net and its contributors. No part of this publication may be reproduced without the explicit written permission of www.liveencounters.net. Offenders will be criminally prosecuted to the full extent of the law prevailing in their home country and/or elsewhere. © www.liveencounters.net september 2012 september 2012 © www.liveencounters.net C O N T R I B U T O R S September 2012 The Way of Apostle Thomas Walking Through Fire a journey into antiquity - Mark Ulyseas Randhir Khare This is a brief encounter with antiquity; A meeting with Father Jose Frank CMI of the Mar Thoma Pontifical Shrine at Kodungallur, Kerala, India, where Apostle Thomas landed in 52 AD. Kodungallur is also known as Cranganore with its once translation and poetry. Executive Editor of Heritage India, the International Culture ancient seaport, Muziris, that saw over 200 ships pass through every year because of KhareJournal, is a an Director award ofwinning The Rewachand author of Bhojwani twenty one Academy volumes and of Visiting non-fiction, Professor fiction, to the flourishing trade between India and Rome. This area is believed to have been a Roman settlement with a temple dedicated to Augustus. by The Sahitya Akademi (India’s National Academy of Letters) for his contribution theto Indian Dept OfLiterature English, Puneand the University. Human RightsRecently Award he was for givenhis efforts The Residency to preserve Award and www.marculyseas.wordpress.com www.coroflot.com/markulyseas celebrate marginal and minority cultures. www.randhirkhare.in The Best Wells are Deep Convenient Thugs - FPI in Indonesia Terry McDonagh Henky Widjaja Reprinted by Special Permission of Jemma Purdey, Inside Indonesia.id Poet and dramatist, Terry McDonagh has published four collections of poetry; a play; a book of letters, novel and poetry for children. His work has been translated Widjaja is a PhD researcher at the Anthropology Department of Leiden University into Indonesian and German, funded by Ireland Literature Exchange. In the Light of and currently stationed at the Van Vollenhoven Institute for Law, Governance and Bridges – Hamburg Fragments is his latest book that was launched in Hamburg on Development, Leiden Law School. Previously he worked as a consultant for various 26th April, 2012. www.terry-mcdonagh.com www.podcasts.ie development programs in Indonesia. As a consultant and researcher he is interested www.killedan-and-nowhere-else.com in agrarian political economy, regional development and Indonesian politics. Creating Healthy Boundaries Part III Israel’s Dog Day Afternoons Candess M Campbell Natalie Wood Born in Birmingham, England, U.K., Natalie Wood began working in journalism a Candess M. Campbell, PhD is an internationally known Intuitive Life Coach, Licensed month before the outbreak of the 1973 Yom Kippur War and has remained in regional Mental Health Counselor, Seminar leader, Hypnotherapist and Author. She special- Jewish journalism for more than 20 years, leaving full-time writing to help run a family izes in assisting others to gain their own personal power and to live a life of abun- business. She emigrated with her husband, Brian Fink, from Manchester to Israel in dance, happiness and joy. Early 2012 she will be releasing her book 12 Weeks to March 2010 and lives in Karmiel, Galilee. Her work features in Smith Magazine’s new Self-Healing: Transforming Pain through Energy Medicine. Six Word Memoirs On Jewish Life. She also contributes to Technorati, Blogcritics and www.12weekstoselfhealing.com Live Encounters. http://wwwperfectlywritefamilytales.blogspot.com Gorkhaland - Crisis of Statehood A letter to the readers of Live Encounters Romit Bagchi Anat Hoffman She is a major leader for social justice in Israel best known for never giving-up, even He is a senior correspondent with The Statesman posted in Siliguri. He is currently Civilwhen faced& Human with seemingly Rights Activistinsurmountable obstacles. Born and raised in Jerusalem, looking after the north Bengal and Sikkim bureau of The Statesman. He has published she served in its City Council for 14 years, leading the opposition to the right wing a number of articles on the ethnic unrest related to north Bengal and the political situation in Sikkim. An avid reader, Bagchi is interested in topics such as ethnic and continues to be a tireless advocate for freedom of religion and women’s rights. complexity, the Indian Renaissance as pioneered by Raja Rammohan Roy, Indian andFrom ultra-Orthodox 2002, Hoffman administration. is Executive DirectorShe is a founding of the Israel member Religious of Women Action of the Center Wall politics, and particularly, Indian spiritualism. www.sagepub.in (IRAC), the legal and advocacy arm of the Reform Movement in Israel. www.irac.org Photo Gallery - Geikos, Kyoto Infantaria Joo Peter Arjun Bagga Aka Joachim Peter is a Visual artist and writer based in Southwest Germany, presently combine all arts in his work. Joo has studied Arts; painting and graphics, worked for working on documentary & travel photography in Asia right. He loves to explore and Oscillatingwith his colleagues between onlow set and and high the life, times Arjun he’s ran been his chasedbakery bybusiness the cops for from nine danceyears into teaching. He writes essays and a blog in his native tongue, German, for he feels his butbars, landed he’s been in Mumbai a damn goodand joined movies movies. guy. He’s Known made more a bunch for ofthe friends fights who that swearhe’s had by theatrelanguage ( designingcombines stage,philosophy costume and and humour. light) www.joo-peter.photoshelter.com, did some work for television and film, went him and a number of enemies who might want to... © www.liveencounters.net september 2012 september 2012 © www.liveencounters.net M A R T H O M A S H R I N E S P E C I A L F E A T U R E The Way of Apostle Thomas A Journey into antiquity by Mark Ulyseas History is often embellished with legends that over centuries morph into facts that become unquestionable until a seeker of truth begins a journey into antiquity to rummage for tangible evidence to substantiate the facts.
Recommended publications
  • Living to Tell the Tale-The Knanaya Christians of Kerala
    Living to Tell The Tale-The Knanaya Christians of Kerala Maria Ann Mathew , Department of Sociology, Delhi School of Economics. LIVING TO TELL THE TALE- THE KNANAYA CHRISTIANS OF KERALA In the first week of August, Kottayam town witnessed a protest rally by approximately 600 former members of the Knanaya Christians. The rally vouched for the restoration of the erstwhile Knanaya identity of the participants, who by way of marrying outside the Knanaya circle, got ex- communicated from the community. What is it about the Knanaya Community that people who have been ousted from it, refuse to part with their Knanaya identity? Who can give them their Knanaya Identity back? What is the nature of this identity? Belonging to a Jewish-Christian Ancestry, the Knanaya Christians of Kerala are believed to have reached the port of Kodungaloor (Kerala), in 345 CE, under the leadership of Thomas of Cana. This group, also known as ‘Thekkumbaggar’ (Southists) claims to have been practising strict endogamy since the time of their arrival. ‘Thekkumbaggar’ has been opposed to the ‘Vadakkumbaggar’ (Northists) who were the native Christians of that time, for whose ecclestiacal and spiritual uplift, it is believed that the Knanayas migrated from South Mesopotamia. However, the Southists did not involve in marriage relations with the Northists. The Knanaya Christians today, number up to around 2,50,000 people. Within the Knanaya Christians, there are two groups that follow different churches-one follows the Catholic rite and the other , the Jacobite rite. This division dates back to the Coonen Kurush Satyam of 1653, when the Syrian Christians of Kerala, revolted against the Portuguese efforts to bring the Syrian Christians under the Catholic rite.
    [Show full text]
  • General Characteristics and Sources of the Liturgy of the Saint Thomas Christians
    General Characteristics and Sources of the Liturgy of the Saint Thomas Christians Thomas Christian Churches That the Catholic Church is a communion of different individual sui juris Churches,1 is a fact accepted by all today. It is considered to be one of the achievements of the second Vatican Council. By the promulgation of the Code of Canons of the Eastern Churches on October 18, 1990 Pope John Paul II stated this reality once for all. This characteristic of the Catholic Church, which was discussed in detail in the Council, is not an invention of the Council Fathers. It was one of the original characteristics of the Church; only that it happened to 'be ignored during the feudal structuring of the Latin Church. The Fathers in the Council were convinced that it was difficult to go on ignoring this basic truth regarding the Church. Thus they decided: ".... All (Churches) have thus the same dignity; none of them is higher than the others by reason of its Rite, all have the same rights and the same obligations, also as regards the preaching of the gospel in the whole world (cf. Mk 16:15) under the guidance of the Roman Pontiff. Everywhere, therefore, care must be taken to preserve and develop all particular Churches; where the spiritual good of the faithful requires it, parishes and their own hierarchy should be established.”2 Christ-Event, the Beginning of the Church The Church is the continuation of the Christ-event. The Church alone provides the possibility for experiencing the Christ-event to the end of time.
    [Show full text]
  • Jesuit Mission Among St. Thomas Christians in India (16Th-17Th Centuries)1
    JEMH 9,3-4_f3_284-325II 10/14/05 6:26 PM Page 284 “ONE CIVILITY, BUT MULTIPLE RELIGIONS”: JESUIT MISSION AMONG ST. THOMAS CHRISTIANS IN INDIA (16TH-17TH CENTURIES)1 INES G. ¥UPANOV Research Fellow, CNRS, Paris A The encounter between the Jesuit missionaries and the St. Thomas Christians or Syrian Christians in Kerala in the second part of the sixteenth century was for both sides a significant opening to different cultural beliefs and routines. An important and under- studied outcome of this encounter, documented here on the Jesuit side, was the possi- bility of accepting religious plurality, at least within Christianity. The answers to the questions of how to deal with religious diversity in Christianity and globally, oscillated between demands for violent annihilation of the opponents and cultural relativism. The principal argument in this paper is that it was the encounter with these “ancient” Indian Christians that made the missionaries aware of the importance of the accommodationist method of conversion. This controversial method employed in the Jesuit overseas mis- sions among the “heathens”, has therefore been first thought out and tested in their mis- sion among the St. Thomas Christians in the late sixteenth century. The preeminent role of the Jesuit missionaries as the Catholic task force throughout the sixteenth and seventeenth centuries is well known. Posted in their missions, residences and colleges on four continents between 1542 and 1773, they were no simple administrators of the holy rituals and agents of indoctrination. Depending on the missionary context, the local geography of the sacred, and the political environment, the Jesuits creatively re-interpreted Christianity in order to accommodate it to non- Christian peoples and cultures.
    [Show full text]
  • The Indian Christians of St. Thomas
    THE INDIAN CHRISTIANS OF ST THOMAS A SANCTUARY IN THE MIDST OF THE HEATHEN BY W. J. RICHARDS D. D. (Qatnell Hntnersitg %Iibtacg Jtlfata, UStta Inrb BOUGHT WITH THE INCOME OF THE SAGE ENDOWMENT FUND THE GIFT OF HENRY W. SAGE 1891 Cornell University Library DA 163 .RSI Ind an Christians of St. Thomas : otherw 3 1924 029 361 379 olln The original of tliis book is in tlie Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029361379 The Indian Christians of St. Thomas Thk Most Rkv. Mar Thomas Athanasius. The Second Reforming Metrnn or Metropolitan. Succeeded 1877. Died 1893. THE INDIAN CHRISTIANS OF ST. THOMAS OTHERWISE CALLED The Syrian Christians of Malabar A Sketch of their History, and an Account of their Present Condition, as well as a Discussion of the Legend of St. Thomas BY The Rev. W. J. RICHARDS, D.D. Thirty-Jive years CMS. Missionary to the Hindus in Trtwancore etiui Cochin Hon. Chaplain to tJie Bishop With a Preface by EUGENE STOCK, Esq. Author of TJu History of the Church Missionary Society ^ LONDON BEMROSE & SONS LIMITED, 4 SNOW HILL, E.G. AND DERBY 1908 — This little book is dedicated to HIS GRACE THE RIGHT HONOURABLE AND MOST REVEREND RANDALL THOMAS DAVIDSON, D.D., Lord Archbishop of CEinterbmy, Primate of All England—the friend of the Assyrian Christians as a token of humble respect ; and to the RIGHT REVEREND NOEL HODGES, D.D., Rector of St. Cuthbert's, Bedford, Assistant Bishop of Ely and Honorary Canon of the Cathedral, during fifteen years Bishop of Travancore and Cochin — the constant friend of the Jacobite and the Reformed Syrians of Malabar (partly of the same stock as the Assyrians) — in acknowledgment of the greatest possible kindness received from his lordship by the Authoi PREFACE AT the request of my friend, the author of this book, I write these few lines to introduce him and his work.
    [Show full text]
  • Downloaded for Personal Non-Commercial Research Or Study, Without Prior Permission Or Charge
    R Knight, Sarah (2019) Narratives of religious identity: the self-perception of the Jacobite Syrian Christians of Kerala. https://eprints.soas.ac.uk/34855/ Copyright © and Moral Rights for this thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this thesis, full bibliographic details including the author, title, awarding institution and date of the thesis must be given e.g. AUTHOR (year of submission) "Full thesis title", name of the School or Department, PhD Thesis, pagination. Narratives of religious identity: the self-perception of the Jacobite Syrian Christians of Kerala Volume I Sarah Knight Thesis submitted for the Degree of PhD in the Study of Religions 2019 Department of the Study of Religions and Philosophies School of Oriental and African Studies University of London Abstract This thesis examines the question of the religious self-definition of the Jacobite Syrian Christian community in Kerala. The leading question is: to what extent does the indigenous narrative of that community about their religious identity differ from existing dominant historical accounts? It examines texts in Malayalam from the Jacobite Syrian Christians, particularly the unpublished 18th century Mathai Vettikkunnel manuscript, in order to investigate the narrative of their religious identity, in the context of existing scholarly discourse.
    [Show full text]
  • QNAY-THOMA and KALDAYA QURBANA: CRITICAL EVALUATION by Rev.Fr
    1 QNAY-THOMA AND KALDAYA QURBANA: CRITICAL EVALUATION By Rev.Fr. George Appassery VC Introduction 1-3 Historical Sources of Qnay-Thoma (345/825). 3-24 Critical Evaluation 24-26 Historical Identity of the Syrian Colony (345/825) 26-31 History or Fiction - Chaldean Liturgy in 345? 31-33 Chronological Ordedr of Documents on Qnay-Thoma 36 Abbreviated Bibliography. 37 Qnay-Thoma means merchant Thomas (Tangara Thoma of Jerusalem). He is called Quinai/ Knai/ Chinai/ Canai - Thoma(e), Thome Cananeo, Thome de Canane, Thome Cana, Thomas Kinan/ Kinay/ Knay/ Knayi, or Thomas of Kynai. He is coming either from Armenia or Babylon or Orslem, either to Mailapur or Kodungallur or Mahodar/Parur-patanam, either in AD 825 or 811 or 753 or 745 or 730 or 345. The Syrian Knaithoman brought Mar Joseph of Edessa (Uraha), clergy and laity from Orslem, Bagdad and Nineve to Kodungallur in AD 345 and formed a Syrian Colony and spread the Chaldean Rite in Malabar1. Fr. P.J. Podipara says, “We know nothing of the early priests or prelates of Malabar”2. INTRODUCTION “The Southists, later known also as Knanaya, are descendants of a group of Jewish Christians who immigrated into Kerala from the Middle East (Southern Mesopotamia) in AD 345. Those immigrants were led by an enterprising merchant called Thomas of Kyanai (70 km south of Bagdad). A Bishop named URAHA Mar Yausef, four priests and several deacons were with them (72 Jewish Christian families) to look after their spiritual needs. They settled in Kodungallur (Cranganore) enjoying many esteemed privileges granted by Cheraman Perumal, the then ruling emperor of Kerala.
    [Show full text]
  • Early Signs of Christianity in Indonesia Josef Glinka SVD1 the Department of Anthropology, FISIP, Airlangga University, Surabaya
    Early Signs of Christianity in Indonesia Josef Glinka SVD1 The Department of Anthropology, FISIP, Airlangga University, Surabaya Abstract There is a common opinion that Christianity first was brought to Indonesia by the Portuguese traders in the 16th century. After Jesus’ Ascension, Christianity expanded from Jerusalem in all directions – in Roman Empire and outside of it. During the apostolic age, Christianity began to establish itself throughout the Mediterranean. According to travancore manual, Thomas of Cana, a Mesopotamian merchant and missionary, introduced Christianity to India in 345 AD. In the midst of the 7th century there were Christians in Pancur, now Kota Barus, Sumatra. There were an archbishop and two bishops in the 8 th century in the Sriwijaya empire. From Sumatra, Christians expanded to the central and east Java. Like other religions – Hinduism, Buddhism and Islam – Christianity came to Indonesia from India. Key words: Christian, early, history, religion, expansion There is a common opinion that Christianity first was brought to Indonesia by the Portuguese traders in the 16 th century. However, old documents tell us another story. Like other religions – Hinduism, Buddhism and Islam – Christianity came to Indonesia from India. Expansion of Christianity to the East After Jesus’ Ascension, Christianity expanded from Jerusalem in all directions – in Roman Empire and outside of it. According to the acts of the apostles--the fourth book in the New Testament--there were Persians, Parthians and Medes among the very first new Christian converts at Pentecost, since then there has been a continuous presence of Christians in Persia/Iran. During the apostolic age, Christianity began to establish itself throughout the Mediterranean.
    [Show full text]
  • Traditions of the Apostle Thomas from the Beginning of the Common Era Through 800 CE Janna Y
    Illinois Wesleyan University Digital Commons @ IWU Honors Projects Religion 2013 “This I say not as one doubting”: Traditions of the Apostle Thomas from the Beginning of the Common Era through 800 CE Janna Y. Strain Illinois Wesleyan University, [email protected] Recommended Citation Strain, Janna Y., "“This I say not as one doubting”: Traditions of the Apostle Thomas from the Beginning of the Common Era through 800 CE" (2013). Honors Projects. Paper 22. http://digitalcommons.iwu.edu/religion_honproj/22 This Article is brought to you for free and open access by The Ames Library, the Andrew W. Mellon Center for Curricular and Faculty Development, the Office of the Provost and the Office of the President. It has been accepted for inclusion in Digital Commons @ IWU by the faculty at Illinois Wesleyan University. For more information, please contact [email protected]. ©Copyright is owned by the author of this document. “This I say not as one doubting”: Traditions of the Apostle Thomas from the Beginning of the Common Era through 800 CE J. Y. Strain Religion 491: Senior Honors Research April 2013 Project Advisor: Kevin Sullivan Committee: Dr. Wes Chapman, Professor Nawaraj Chaulagain, Dr. Robert Erlewine, Dr. Kevin Sullivan Strain 1 Contents Abstract 3 Maps 6 Introduction 9 Methodology 11 The Gospel of Thomas 12 The Book of Thomas the Contender 24 The Acts of the Apostle Thomas 29 Thomas in India 38 Conclusions 58 Glossary 63 Works Cited 68 Strain 2 Abstract The Apostle Thomas survives in Western Christian tradition today as the disciple who refused to believe in the resurrection without placing his fingers in the holes of his Messiah’s hands.
    [Show full text]
  • Syriac Heritage of the Saint Thomas Christians: Language and Liturgical Tradition
    ORIENTALIA CHRISTIANA CRACOVIENSIA 3 (2011) Przemysław Turek Jagiellonian University in Kraków Syriac Heritage of the Saint Thomas Christians: Language and Liturgical Tradition Saint Thomas Christians – origins, language and liturgy According to the anonymous Syriac apocryphal Acts of Thomas from the first half of the 3rd century, the apostolic mission to India began during the first half of the first century CE. Thomas the Apostle himself is supposed to bring the Gospel to India’s king and eventually to die as a martyr in South India near Madras.1 As mentioned in the Indian tradition, St Thomas did not travel directly to Madras but made landfall in the coastal region of Kerala.2 The historical sources mentioned the existence of an ancient group of Christians from Kerala, traditionally called Saint Thomas Christians, since the end of the 2nd century.3 We have no detailed information about Christianity in Kerala in the first three centuries. One could only speculate what language was used in prayers (most probably Aramaic, and later Syriac), what the early liturgy looked like (doubtless similar to the early Christian one). In the course of time the community had to pass through many difficulties primarily due to the lack of ecclesiastical assistance from the mother Church.4 1 Apocryphal Acts of the Apostles, Edited from Syriac Manuscripts in the British Museum and Other Libraries by W. Wright. Vol. I. The Syriac Texts. Vol. II. The English Translation, Piscataway, New Jersey 2005, I, pp. ܓܠܫ-ܐܥܩ, II, pp. 146–298. 2 C. Baumer, The Church of the East. An Illustrated History of Assyrian Christianity, London–New York 2008, p.
    [Show full text]
  • Syro Malabar Churches’ in A
    Gallo, E. 2020. ‘Syro Malabar Churches’ in A. Possamai and A.J.Blasi (eds) The SAGE Encyclopedia of the Sociology of Religion. London: Sage. Syro-Malabar Churches Syro-Malabar Churches refer to a composite group of Christian communities located in Kerala, a Southern Indian State established in 1956 out of the former British Presidency region of Malabar and the two Princely States of Travancore and Cochin. Kerala is a multi-religious state, where the majority faith tradition, Hinduism, coexists with two large Christian (19%) and Muslim (25%) minority groups. According to the 2011 census, nearly 93% of the Christians are Syro-Malabar, the rest being Roman Catholics. A clear-cut internal classification of the ‘Syro-Malabar Churches’ is difficult: schisms, reunifications, and reciprocal influence among these communities - as well as their relations with the Roman Catholic Church and/or the Oriental Churches - have changed considerably across history. Stepping outside of this group, and with a certain degree of approximation, it is however possible to identify two broad categories that include these Syro-Malabar Churches. Firstly, there are the churches that are in full communion with the Roman Catholic Church, although the Second Vatican Council (1962-5) and the Code of Canons of the Eastern Churches (1990) grant them a certain degree of ritual autonomy and self-government. This group includes the Syro-Malabar Catholic Church, the Syrian-Malankara Catholic Church and the Mar Thomas Church. Secondly, we have a set of churches that differently identify with Oriental Churches: the Malankara Orthodox Syrian Church (Oriental Orthodox Church), the Jacobite Syrian-Church (Syriac Orthodox Church of Antioch), the Chaldean Syrian Church (Assyrian Church of the East) and the Malabar Independent Syrian Church (Oriental Orthodoxy).
    [Show full text]
  • Northists and Southists: a Folklore of Kerala Christians
    Northists and Southists: A Folklore of Kerala Christians Richard M ichael Swiderski Holliston M A 01746, USA T h e D iv is io n The Indian state of Kerala is unique in its religious diversity: approxi­ mately half the population is Hindu, one quarter Muslim and one quarter Christian. And these sectors are further divided internally. The caste divisions of the Hindus are, perhaps excessively, well-known. Both the Muslims and the Christians also have their internal divisions, into separate denominations and into caste-like groupings. Members of each of these divisions identify themselves and assert their superiority in legends which downgrade the other. The Christians have distin­ guished themselves into two mutually exclusive sections, the Northists and the Southists. While Kerala Christians today seldom acknowledge this division, it has been the theme of bitter polemic in the past and remains a basis for the invention of tradition in the present. The Malayalam names for the Christian divisions are always Tekkumbhagar-Vadakumbhagar, but the English equivalents may be Nordhist-Suddhist or Northerner-Southerner, though Northist-Southist is most common. I first learned of them in discussions with Knanaya, members of a Kerala Christian ethnic group, who say they were once called Southists and occasionally repeat older legends to explain the name. Though there are no living oral traditions to this effect, written sources record that early Brahmin settlements in Kerala grouped them­ selves into “ northern” and “ southern” divisions around two rival centers (Veluthat n.d.). The Nayars, an important Hindu caste in Kerala, also recognized a north/south dividing line (Fuller 19フ6).
    [Show full text]
  • Oral Text: a South Indian Instance
    Oral Tradition, 3/1-2 (1988): 122-37 Oral Text: A South Indian Instance Richard M. Swiderski Once they both exist, orality and literacy are never independent of each other. There are traces of oral composition in written and printed texts, and written structures appear constantly in oral speech. The detection of oral infl uences in written texts and of written forms in oral texts requires a precise sense of what constitutes “the oral” and “the written.” Making this distinction and applying it to special cases reveals cultural trends previously unnoticed. Walter J. Ong (1982:115) has discussed the tenacity of orality in the written English of the Tudor period by identifying those elements of written texts which are “oral” in nature: “use of epithets, balance, antithesis, formulary structures, and commonplace materials.” Classical rhetoric, on the other hand, was the art of forcing speech to conform to priorities born in writing. Or in McLuhan’s gnomic phrasing, “No one ever made a grammatical error in a pre-literate society” (1962:238). Textual and ethnographic researches into the nature of orality have so far ignored circumstances wherein orality coexists with literacy and has not been completely swamped by written or printed speech forms. Milman Parry’s important discovery that the oral antecedents of a written text are visible in attributes of the text itself has tended to obscure oral-literate coexistence by making it appear that the oral state simply was “written down” to make that text. But the very fact that Parry could make his discovery (since we are not tempted to consider his “orality” just an epiphenomenon of writing) means that something of the oral has persisted along with as well as through writing, to be recognized as oral elements in texts.
    [Show full text]