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Vol I Issue 3 Final New 2.Pmd A Quarterly Journal for Kerala Studies Adn-bm\pw Xm]kw in Malayalam - English Adn-bn-°m\pw TAPTAPASAMASAM Vol: 1 / Issue 3 / January 2006/ Reg. No: M2 11257/ 05 About this Issue Kesavan Veluthat Muyirikkºñu - Its Identity and Situation.................. 473 M. G. S. Narayanan King of the Jews in Kodungallur (Kerala) ...............494 Galia Hacco Jewish Women in Historical Perspective................504 This issue of TAPASAM (Vol. I.3, January 2006) has a special Albrecht Frenz The Parur Songs focus — the Jewish Heritage of Kerala. Most of the Reflections on the Role of women .........................513 articles in this issue are to be presented in an International Barbara C. Johnson Ruby Daniel’s Legacy - Intertextuality in Her Oral Conference organised by the Association for Comparative Interpretation of Malayalam Jewish Biblical Songs...518 Studies to be held in and around Kochi during the third week Marcia Walerstein Namya Motta ............................................. 535 of February. Ophira Gamliel The Vigil Night Song.................................................548 The Conference follows three recent publications on Jewish- Shalva Weil Today is Purim: A Cochin Jewish Song in Hebrew ...575 Malayalam Folksongs. Karku8ali-Yefefiah! comprises 51 Michael Glatzer Ledgers of the Jewish Community of Karachi ........589 folksongs in Malayalam originals and 49 Hebrew translations edited with critical introductions, notes and translations by Edwin Seroussi Jewish Musicians in the Lands of Islam ................. 596 Scaria Zacharia and Ophira Gamliel (Ben Zvi Institute, 2005). Manoj Kuroor The Rythms of Kerala............................................. 610 Oh, Lovely Parrot! is a CD of Jewish-Malayalam folksongs K. G. Paulose Localisation of National Traditions...........................621 compiled by Barbara C. Johnson and edited by Edwin Seroussi (Jewish Music Research Centre, The Hebrew University, kn. hn. kp[o¿ ............... ......... 627 PqX-cpsS ae-bmfw s]¨]m-´p-Iƒ 2005). This CD is accompanied by a booklet of English trans- knÿ Zo] {InkvXym-\n-I-fpsS ae-bmfw s]¨]m-´p-Iƒ...........637 lations (by Barbara Johnson and Scaria Zacharia) of the songs APp \mcm-b-W≥ PqX-cpsS s]men-∏m-´p-Ifpw included in the CD. An anthology of German translations tIc-f-Ønse a‰p s]men-∏m-´p-Ifpw................................. 653 (by Albrecht Frenz and Scaria Zacharia) of 25 songs was pub- kn. cmtP-{µ≥ ap≠-t»-cnbpw `mc-Xo-b-Im-hy-X-Øz-Nn-¥bpw............... 664 lished under the title In meinem Land leben verschiedene Völker (Schwabenverlag, 2002). These publications have cre- F≥. AP-b-Ip-am¿ IY-I-fn-kw-Ko-X-Ønse Znim-]-cn-Wm-a-ßfpw ated a lot of enthusiasm in academic circles and the organisers sslZ-c-enbpw.......................................................................... 671 hope that it will stimulate more research and academic de- tcJm-tiJc-Øn¬\n∂v Iayq-Wnkw hcp∂p.............................................................. 677 liberations. Kth-j-W-cwKw Fkv. tKm]m-e-Ir-jvW-]n-≈, ]n.kn. keow.......... 682 We hope that this conference and the publication of relevant pa- Complementing the Books pers will facilitate the exchange of ideas and knowledge on this valuable subject. January 2006 685 Ophira Gamliel The Jews of Kerala.................................................. 2006 P\p-hcn We feel that the work done so far on the Jewish heritage of Josy Joseph The Author(ity) of Experience .............................. 696 Kerala has not sufficiently taken into account the aspects of ASAM, kvIdnbm k°-dnb sIm®o-°mcn dq_n................................................................ 707 AP local knowledge,such as self perceptions of Kerala Jews, Xm]kw T THE ASSOCIATION FOR COMPARATIVE STUDIES TAPASAM, KARIKKAMPALLY, PERUNNA - 686 102, CHANGANASSERY, KERALA, INDIA everyday Jewish life in Kerala, conversationalisation of knowledge in Kerala society and contemporary under- standing of religious i dentification in a network of local communities. We feel that this is a major absence as there are prominent colonial anthropological narratives about Kerala Jews which consider them only as an appendage of some other ‘pure’ role models existing in other parts of the world. MUYIRIKKÄòU - It is part of the Eurocentrism which sees cultural specificities Its identity and Situtation of the Kerala Jews, Christians and Muslims as impurities of which they should be redeemed by their fellow religionists A study in the transformation of a trading centre in other parts of the world. It is important to note that into a sacred site local religious communities are proud of their local identity. Jews of Kerala identify themselves as Parur Jews, Kesavan Veluthat Thekkumbhagom Jews etc. Each community identifies itself as a local community. But colonial research could not ex- plain many of the divisions in the community in the local The Jewish Copper Plates state that they contain the record of paradigm. They labelled subgroups of each community the prasàda which the King Bhàskara Ravivarman (AD 962-1020) was according to the perception of the researchers. The best pleased to offer Joseph Rabban when the former was gracing example is the use of the term ‘manumitted slaves’ Muyirikkºñu by his presence.1 It is generally agreed that the word (meshuhrarim) to denote a section of the Kerala Jewish Muyirikkºñu derives from Mu÷iri or Muziris, the port town of the west community. This term was and is used by a section of coast celebrated in the classical Tamil and Greco-roman literature. researchers to denote a section of Kerala Jews much against Whatever the exact location of Muziris, it is certain that it was not far the self perception of Kerala Jews. away from Mahºdayapuram or Makºtai, identified with the coastal town of modern Koñuïïallår in the Trichur (Tç÷÷år) district in Kerala, Today, we call for reflexivity in revisiting these source materials India, which was the capital city of the C¹ramàn Perumàës who ruled and secondary literatures with greater emphasis on para- over much of the present day State of Kerala for a little over three digms of contemporary cultural studies, modern religious centuries from AD c. 8002 The present paper accepts this identification studies, folklore and historiography. For this we need more attempts to look at the situation of the town within its larger historical contributions from young and enthusiastic researchers in context and tries to show how a trading centre got transformed into a Kerala studies. We, the Association for comparative Studies sacred centre, much in the same way as some urban centres in other and TAPASAM are happy that we are able to bring together parts of the country and the world. so many insights from different disciplines and open up a new path for interdisciplinary studies. We shall be happy to It is well known that Mahºdayapuram-Koñuïïallår was a sacred publish more articles on this topic or similar subjects in the centre as much as it was a capital city. The factors responsible for the forthcoming issues. one were themselves working towards the other. It may be necessary to go January 2006 a little backward in time in order to realise this. Mahºdayapuram- 2006 P\p-hcn Scaria Zacharia Koñuïïallår had its antecedents in the ancient port town, known to 3 ASAM, Editor Tamil sources as Mu÷iri and to Greco-Roman records as Muziris . Muziris AP was “the first emporium of India” for the Romans, where the ships of the Xm]kw T 473 Muyirikkºñu - Its Identity and Situation Kesavan Veluthat Yavanas arrived in large numbers and took back pepper and other Mahºdayapuram-Koñuïïallår was acquiring importance at products in exchange of gold. The Periplus of the Erythraean Sea tells another level as well. Early Tamil literature known as the “Saïgam us that Muziris abounded in ships sent there with cargoes from Arabia Literature” and Greco-Roman accounts are clear in linking this port and Greek ships from Egypt. Pliny, however, has reservations about the town with the early C¹ras, who had their seat in Karår (in the modern desirability of the port because of pirates from Nitrias and also because Tiruchirappalli district of Tamilnadu). One does not know what ships had to anchor at some distance with the result that boats had to happened to the C¹ras in the period between the close of the early be employed for taking the cargoes to the coast. It was the land of historical period (“the Sangam Period”) and AD ninth century when Coelobotros. The pepper came there from Cottonara. The Greco-Roman evidence of the later C¹ras is available from Mahºdayapuram. It has accounts speak of the variety of goods exported from and imported been suggested that a collateral line of the C¹ras might have been through Muziris. Evidence from a papyrus in the Vienna Museum, residing in Muciri even in the early historical period and that, following published recently, speaks of trade in bulk goods between Muziris and the “decline and fall” of the Roman empire and the drying up of Roman 4 Alexandria . This record is a trade agreement between a vaõikar (trader) trade, this line as well as the port town suffered an eclipse. It may have from Muziris and a trader from Alexandria. The fabulous amount of been this line which got revived in the period after the eighth century trade which this single document testifies to underlines the substantial under totally different conditions. scale of the Indian trade with the Greco-Roman world in the second century that passed through Muziris. It did continue, as suggested by It is these conditions that are important in this context. One of statements about considerable Roman settlements in Muziris. In fact, the major developments that took place in the intervening period was the Peutingerian Tables even speak of a temple of Augustus in the town5. the phenomenal expansion of agriculture, particularly in the major However, this temple has not come down to us in archaeology or in river valleys. It is seen from the records that this agrarian expansion memory.
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