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Journal articles on the topic 'Kerala Art'
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Sullivan, Bruce. "How Does One Study a “Masterpiece of the Oral and Intangible Heritage of Humanity”? Ethnographic Reflections on Kerala's Kūtiyāttam." Method & Theory in the Study of Religion 21, no. 1 (2009): 78–86. http://dx.doi.org/10.1163/157006809x416841.
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AbstractThis article presents issues encountered in ethnographic fieldwork in Kerala, south India, on a tradition of Sanskrit theatre called Kūtiyāttam. Key issues include recent changes in both the audience and performing troupes as Kerala's society has become more egalitarian, and reduced ritual activity by priests. Kūtiyāttam has been transformed from a devotional offering in temples to a cultural performance viewed as an art form. Ethnographic research on this tradition has contributed to international recognition and patronage. In this case, ethnographic fieldwork affects both the researchers and the subjects of their research.
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Sarma, S. A. S. "Venerating Vēṭṭaykkorumakan (Son of Śiva and Pārvatī) through Ritual Arts." Cracow Indological Studies 20, no. 1 (September 30, 2018): 223–57. http://dx.doi.org/10.12797/cis.20.2018.01.09.
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Vēṭṭaykkorumakan is considered to be the son of Śiva and Pārvatī, born when they had assumed the form of a hunter and huntress. Although Vēṭṭaykkorumakan is considered as an incarnation, according to the narratives that are written in the local vernacular Malayalam, and known in the Malabar area of Kerala, he is considered to be only a hero too. Beside the tantric rituals that are usually performed for the deities, Vēṭṭaykkorumakan is venerated through two distinct rituals in Kerala, namely the Kaḷameḻuttuṃ Pāṭṭuṃ ritual in the southern part of Kerala, and the Teyyam ritual in northern Kerala. This article will discuss these two rituals in detail to examine how they are closely linked with theatre. Traces of the story of Śiva and Pārvatī assuming the form of a hunter and huntress in the Mahābhārata, and its influence in Sanskrit Literature and on other art forms, are briefly discussed also.
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Ravi, Sandhya. "COLOUR CULTURE AND IDENTITY: INFLUENCE OF COLOURS ON KERALA MURAL ART." IJASOS- International E-journal of Advances in Social Sciences 1, no. 3 (2015): 315. http://dx.doi.org/10.18769/ijasos.66751.
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John, Jacob. "Dalit Art Forms and Tourism Promotion: Case Study of Theyyam Dance." Atna - Journal of Tourism Studies 10, no. 2 (January 1, 2015): 1–15. http://dx.doi.org/10.12727/ajts.14.1.
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Promotion of Dalit art forms under tourism can contribute to social and economic empowerment of marginalised communities in India. Modern tourism is a strong instrument to reduce the existing power inequalities and discriminations. Theyyam dances in Kerala are now effective tools and weapons to resist and fight back against an unjust social system. Promotion of Dalit art forms under tourism can contribute to social and economic empowerment of these marginalised communities.
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Karasinski-Sroka, Maciej. "When Yogis Become Warriors—The Embodied Spirituality of Kaḷaripayaṯṯu." Religions 12, no. 5 (April 22, 2021): 294. http://dx.doi.org/10.3390/rel12050294.
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This study examines the relationship between body and spirituality in kaḷaripayaṯṯu (kaḷarippayaṯṯu), a South Indian martial art that incorporates yogic techniques in its training regimen. The paper is based on ethnographic material gathered during my fieldwork in Kerala and interviews with practitioners of kaḷaripayaṯṯu and members of the Nāyar clans. The Nāyars of Kerala created their own martial arts that were further developed in their family gymnasia (kaḷari). These kaḷaris had their own training routines, initiations and patron deities. Kaḷaris were not only training grounds, but temples consecrated with daily rituals and spiritual exercises performed in the presence of masters of the art called gurukkals. For gurukkals, the term kaḷari has a broader spectrum of meaning—it denotes the threefold system of Nāyar education: Hindu doctrines, physical training, and yogico-meditative exercises. This short article investigates selected aspects of embodied spirituality in kaḷaripayaṯṯu and argues that body in kaḷari is not only trained but also textualized and ritualized.
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Harikrishnan, S. "Communicating Communism: Social Spaces and the Creation of a “Progressive” Public Sphere in Kerala, India." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 18, no. 1 (January 13, 2020): 268–85. http://dx.doi.org/10.31269/triplec.v18i1.1134.
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Communism arrived in the south Indian state of Kerala in the early twentieth century at a time when the matrilineal systems that governed caste-Hindu relations were crumbling quickly. For a large part of the twentieth century, the Communist Party – specifically the Communist Party of India (Marxist) – played a major role in navigating Kerala society through a developmental path based on equality, justice and solidarity. Following Lefebvre’s conceptualisation of (social) space, this paper explores how informal social spaces played an important role in communicating ideas of communism and socialism to the masses. Early communists used rural libraries and reading rooms, tea-shops, public grounds and wall-art to engage with and communicate communism to the masses. What can the efforts of the early communists in Kerala tell us about the potential for communicative socialism? How can we adapt these experiences in the twenty-first century? Using autobiographies, memoirs, and personal interviews, this paper addresses these questions.
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Merina, Neena, and Dr Vineeth K. M. "Perception Of Youth Towards Kochi-Muziris Biennale." History Research Journal 5, no. 4 (August 22, 2019): 213–21. http://dx.doi.org/10.26643/hrj.v5i4.7607.
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The Kochi-Muziris Biennale seeks to establish itself as a centre for artistic engagement in India by drawing from the rich tradition of public action and public engagement in Kerala, here Kochi is located. In a world of competing power structures it is necessary to balance the interests and independence of artists, art institutions and the public.
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Rajan, Benson. "Sari, Femininity, and Wall Art: A Semiotic Study of GuessWho’s Street Art in Bengaluru." Tripodos, no. 50 (July 1, 2021): 111–30. http://dx.doi.org/10.51698/tripodos.2021.50p111-130.
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Graffiti has been conversing with the public for millions of years. In India, this art form is prominent in spaces like historical monuments, schools, colleges, classrooms, public bathrooms, benches, desks, and local transports. With the coming of the Covid 19 pandemic, this art from the streets has come alive in people’s smartphones. This paper explores and interprets the works of GuessWho, a prominent stencil graffiti artist working in the city of Bengaluru, Karnataka, and originally belonging to Kochi, Kerala. This study seeks to understand how the discourse around graffiti can help empower women in their struggle to claim the streets. By focusing on Instagram as a medium of social resistance, the paper explores the role of graffiti and social media in challenging the patriarchal status quo. Semiotics is used to understand the ways in which the production and consumption of forms of street art and graffiti are increasingly shaping the way Bengaluru city negotiates with gender. GuessWho’s graffiti symbolically targets and contests gender discrimination and particularly challenges some of the existing classist, racist, or sexist biases by subverting the use of sari, technology, and gender roles in the artwork.
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Pandey, Anjali. "SOME REPESENTATIVE FOLK ART OF INDIA." International Journal of Research -GRANTHAALAYAH 8, no. 3 (May 27, 2020): 348–56. http://dx.doi.org/10.29121/granthaalayah.v8.i3.2020.169.
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Indian folk art has its own recognition in universal context. It transmits from generation to generation having their own experience. Religious ceremonies and ritual acts are necessary for achieving psychological refinement. The folk culture moves around the elements of nature. The shapes are often symbolic and come out from their observations in simple pictorial language. The ritual paintings are generally created on wall, paper, cloth, and floor. The figures of human beings, animal, along with the daily life scene, mythological and rituals are created in rhythmic pattern with regional essence. Folk peoples express themselves in vivid styles through the paintings, this was the only means of transmission and inculcation of the culture through folk lore to a populace those who are not familiar with the written word. The traditions of folk culture are surviving in Odissa, Bengal, Andhra Pradesh, Maharashtra and Kerala are the unique representation of the region. Yet the changes with the time are noticed but characteristically folk art is not influenced by the time of change in academic or fine art circles and movements of Era.
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Robinet, Jacob, P. Mahadevan, and T. A. Anita. "The Green Souvenir Industry of Kerala – A Comprehensive Analysis." Atna - Journal of Tourism Studies 11, no. 1 (January 1, 2016): 47–57. http://dx.doi.org/10.12727/ajts.15.4.
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Handicrafts and souvenirs have a long and glorious tradition behind them. They represent the culture of the people and from a great heritage of art. Souvenirs are a manifestation of the creative impulse of people. The specialty of the handicraft is that it reflects the craftsmanship of each and every part of the country. Souvenirs always remind a traveller of a particular place that it was purchased from. Souvenir trade improves the local economy and even serves as a brand image or icon of the destination visited by tourists while providing easy visibility. Souvenirs also help in the word of mouth marketing of a destination. The souvenir trade worldwide is part of a rich handicraft tradition that evolved over the years. India has a diversity of souvenirs, and so does Kerala. The uniqueness of Kerala isits abundance of plant or natural fibre-based souvenirs. But, little research has been done on the process of production or the potential it provides in promoting tourism. This study is an attempt to look into the problems and prospects of plant or natural fibre based - ‘green souvenirs’ of Kerala and to offer suggestions for improving its market.
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Ajithkumar, Kidangazhiyathmana, P. C. Amrutha, Unnikrishnan C. Vinitha, T. P. Rakesh, and Andrews M. Andrews. "Analysis of mortality and loss to follow-up during the rollout of the second-line antiretroviral therapy: An observational study from South India." Journal of Skin and Sexually Transmitted Diseases 1 (April 22, 2019): 19–23. http://dx.doi.org/10.25259/jsstd_10_2019.
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Background Assessment of the functioning of Kerala’s second-line component of antiretroviral therapy (ART) program by National AIDS Control Organization (NACO) is attempted. Aims This study aims to evaluate the factors related to mortality and loss to follow-up (LFU) during the second-line ART rollout in Kerala. Materials and Methods Prospective observational cohort study. All patients referred for the second-line ART from September 2011 to June 2013 were included, followed up till December 2013 or till death. Those who were not eligible to attend the State AIDS Clinical Expert Panel (SACEP) were excluded from the study. Descriptive variables were compared using proportions and percentages. Univariate analysis and multivariate logistic regression were done to find out the association. The study was approved by ethical committee and consent was taken from all the interviewed patients. Results Of 238 patients enrolled, 62 died and 25 became LFU. Age >40 years (odds ratio [OR] 2.08; 95% confidence interval [CI]: 1.05, 4.1), HIV concordance between partners (OR 1.53; 95% CI: 0.7, 3.34), and duration of >90 days from last CD4+ to SACEP (OR 2.32; 95% CI: 1.17, 4.5) were significantly associated with death. Only factor affecting LFU was distance >150 km from patient’s home to ART Plus Centre (OR: 2.7; 95% CI: 0.11, 1.85). Limitations We could not consider all factors affecting mortality while initiating second-line ART. Moreover, experience from a low-level epidemic state, with good health-care infrastructure may not reflect rest of India. Conclusions Accessibility to program in terms of distance to the point of care and delayed linkage of patients for the second-line ART is presently the main weaknesses in Kerala. Special attention should be given to concordant couples and older individuals who are more vulnerable. Recent steps by NACO, such as initiation of two ART Plus Centre and provision viral load testing at the point of care, are big leaps toward solution.
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Vijisha, P., and E. K. Govinda Varma Raja. "Existence of Untouchability towards Maari Theyyam<br/>—A Traditional Art Form of Kerala." Open Journal of Social Sciences 04, no. 03 (2016): 260–63. http://dx.doi.org/10.4236/jss.2016.43032.
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Thomas, Sanju. "The Moor for the Malayali Masses: A Study of "Othello" in "Kathaprasangam"." Multicultural Shakespeare: Translation, Appropriation and Performance 13, no. 28 (April 22, 2016): 105–16. http://dx.doi.org/10.1515/mstap-2016-0008.
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Shakespeare, undoubtedly, has been one of the most important Western influences on Malayalam literature. His works have inspired themes of classical art forms like kathakali and popular art forms like kathaprasangam. A secular story telling art form of Kerala, kathaprasangam is a derivative of the classical art form, harikatha. It was widely used to create an interest in modern Malayalam literature and was often used as a vehicle of social, political propaganda. The story is told by a single narrator who masquerades as the characters, and also dons the mantle of an interpreter and a commentator. Thus, there is immense scope for the artist to rewrite, subvert and manipulate the story. The paper explores V. Sambasivan’s adaptation of Othello in kathaprasangam to bring out the transformation the text undergoes to suit the cultural context, the target audience and the time-frame of the performance. The text undergoes alteration at different levels—from English language to Malayalam, from verse to prose, from high culture to popular art. The paper aims at understanding how a story set in a different time and distant place converses with the essential local milieu through selective suppression, adaptation and appropriation.
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Rajagopal, P. K. "Temples in Travancore: History, Polity and Governance." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (April 1, 2020): 54–58. http://dx.doi.org/10.34293/sijash.v7i4.2315.
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Temples in Kerala have been all the time, amazing factors in the society for their uniqueness in tradition, customs, rituals, festivals, art, architecture, mural paintings, etc. It is believed that most of the ancient Hindu temples in Kerala have been consecrated by Parasurama, the sixth incarnation of Lord Vishnu. According to legend, after the departure of Parasurama, the Brahmins became the virtual rulers of the land. They divided the land into several Desams, and in each, they erected a temple, consecrated it and placed an image in them, and performed the prescribed rituals. The ownership of Hindu temples became the bone of contention for the temples that were associated with power in the locality. In the course of the conflict for the ownership of temples, the management of several of them became disorderly, and the state had, in consequence, to assume their control through the exercise of its paramount melkoima right. This paper is a historical analysis of the role of temples in society and the evolution of temple administration in the erstwhile Travancore state.
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DIVAKARAN, R. V. M. "CULTURAL MINORITIES AND THE PANOPTIC GAZE: A STUDY OF THE (MIS)REPRESENTATION OF ETHNIC MINORITIES IN MALAYALAM FILMS." Journal of Education Culture and Society 8, no. 2 (September 25, 2017): 240–48. http://dx.doi.org/10.15503/jecs20172.240.248.
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This paper explores the patterns of the representation of Adivasis or aboriginals – known as ‘tribals’ in common parlance – in Malayalam language films. Film as a medium of representation is continuously engaged in constructing images and thus the process becomes an ideological enterprise contributing to the relentless practice of defining and redefining the society and its various components in terms of several binaries. The film industry of Kerala, a southern state of India, is affluent and more influential than other art forms and production. Though the tribal population of Kerala is around 400 thousand and they belong to as many as 43 subgroups, they are underrepresented in films and that too is in a stereotypical manner. These groups are considered to be largely distinct with each tribal group identifying themselves with their own mythologies, tales of origin, and distinctive religious and ritualistic practices. This paper critically analyses the politics of representation using the example of tribals in Malayalam films as it has evolved over the past decades and attempts to trace a whole gamut of aesthetic and ethical issues at stake.
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Reshma Ramesh and Swati Dinesh. "PSYCHOSOCIAL EFFECTS OF PCOS ON REPRODUCTIVE-AGE WOMEN; A PRELIMINARY EXPLORATORY STUDY BASED IN KERALA." Malaysian Journal of Public Health Medicine 20, Special1 (August 1, 2020): 305–10. http://dx.doi.org/10.37268/mjphm/vol.20/no.special1/art.735.
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Polycystic ovary syndrome (PCOS) is a hormonal disorder found in reproductive age women without a finite cause of existence. While clinical aspects of the study attribute itself to a more significant part of the research, there is also a need to understand patients' perception of better design interventions. The purpose of this study was to perform a preliminary qualitative study to analyse and apprehend the feelings, expressions, perceptions, and experiences expressed by patients associated with the PCOS. The study exercised in-depth interviews with women between 18 to 35 years in Kollam district, Kerala, India. The study results reveal that psychosocial aspects such as lifestyle changes, coping mechanisms, attitudes and beliefs, awareness levels, and physician-patient relations are affecting women among this population. The study concluded that for any behavioural intervention to work for women affected by PCOS, it is essential to take into account the aforementioned psychosocial aspects.
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Rajmohan, Priyanka, Joe Thomas, Jubina Bency Anthoora Thodi, and Unnikrishnan Uttumadathil Gopinathan. "A study on the impact of HIV related stigma on adherence to anti-retroviral treatment among people living with HIV/AIDS in central Kerala, India." International Journal Of Community Medicine And Public Health 7, no. 4 (March 26, 2020): 1498. http://dx.doi.org/10.18203/2394-6040.ijcmph20201463.
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Background: In India, an estimated 20,88,638 people are living with HIV/AIDS (prevalence 0.27%). The people living with HIV/AIDS (PLHA) are facing double burden of physical and psychosocial impact of infection. This study is conducted to determine prevalence of HIV related stigma among PLHA and to find the association between stigma and adherence to Anti-Retroviral Therapy (ART) among HIV patients in central Kerala.Methods: A cross-sectional study was done from July to December 2018 among 105 adult HIV positive patients who have enrolled in Thrissur Network of People living with HIV/AIDS (TNP PLUS). After obtaining informed consent, the participants were interviewed using a structured interview schedule consisting of questions on socio-demographic details, stigma and ART adherence.Results: The prevalence of high stigma was found to be 21% and moderate stigma 61%.Out of 105 study subjects,68 (64.8%) were found to have a high adherence to ART (≥95%) and 37 (35.2%) were found to have a low adherence (<95%). Patients who had a moderate/high internalized stigma tend to have a low adherence to ART as compared to patients who had low stigma (OR=3.4 (1.2-12.8) p=0.04). On analyzing the association between the different forms of stigma and adherence to ART, isolation by family members, abandoned by friends and verbal stigma were significantly associated with low ART adherence.Conclusions: HIV related internalized stigma was pervasive among the study subjects. These patients also experience other forms of enacted stigma. The presence of internalized stigma was found to be significantly associated with low adherence to ART.
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Franz, Dr Milon, and Reethi P. "Travel Brochures as Constructs and Commodities." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 7. http://dx.doi.org/10.24113/ijellh.v7i11.10100.
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The paper is an attempt to analyse the photographs in the travel brochures. The brochures created by the Kerala Government are considered as sample for analysis. The photographs used in creating the brochures are to attract the targeted travellers from other countries, so it will be shown as the best representation of a place. The photoshopped images of Kathakali, rain forests and backwaters are not the real pictures of the place which becomes the prominent pictures on the Travel Brochures every year. Some latest photos are of Theyyam and the traditional Hindu art forms. The pictures are the representation of perspectives, it focuses on what we need to see and show. Photography is a deliberate attempt to show the unreal conditions and building a “reality” out of gaze. The earlier postcolonial representations of human beings are shifted to the exotic representation of nature and art forms which are exploited.
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Shivarajan, Sridevi. "Educator and dairy farmer: the psychological empowerment of entrepreneur V.G. Jayakrishnan." CASE Journal 17, no. 1 (March 4, 2021): 7–21. http://dx.doi.org/10.1108/tcj-09-2018-0105.
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Theoretical basis The psychological empowerment theory of intrinsic motivation is the primary theoretical basis for the case. Other theories discussed include personality theories and transformational leadership theory. Research methodology This is a field-researched case, based on face to face interviews with V.G. Jayakrishnan. The author also visited Jayakrishnan’s institution and attended an event there. The author also relied upon archival data in the form of newspaper reports: both print and video. The case is based on events before July 31, 2017. Case overview/synopsis This case examines how entrepreneur V.G. Jayakrishnan, between 1995–2017, set up two successful, yet distinct businesses, namely, ICD (Institute for Career Development), a leading banking test prepping center in Kerala, India and JK Farms, a state-of-the-art dairy farm. Jayakrishnan’s vision and ability to think far ahead of his competition led to ICD becoming one of the most successful banking test prep centers in Kerala, India. Similarly, Jayakrishnan’s vision of scientific dairy farming allowed him to set up the state of the art JK Farms. The case allows students to examine the concepts of intrinsic motivation and transformational leadership. Complexity academic level The case can be used both at the graduate and undergraduate levels. At the graduate level, it can be used at the beginning of any leadership class to foster discussion about intrinsic motivation and transformational leadership. At the undergraduate level, it would be better positioned at the middle of the organizational behavior course after the students have discussed the chapters on motivation, leadership and personality in principal textbooks (Colquitt, LePine and Wesson, McGraw Hill, 2018).
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Ball, Di. "Postcards from the edge (of the Arabian Sea). Tales from the ballPark: this liminal life." Journal of Public Space 3, no. 1 (April 30, 2018): 109–18. http://dx.doi.org/10.5204/jps.v3i1.322.
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Art brought me to this place, but art and so much more sees my returning and living here 6 months of every year. For 6 years. This PLACE is Fort Cochin in the state of Kerala in South India. The Art that brought me here was my participation in an exhibition enitled Re-Picturing the Feminine: New Hybrid Realities in the Artworld – A Survey of Indian and Australian Contemporary Female Artists at OED Gallery Fort Cochin, running concurrently with the first contemporary art Biennale in India: the Kochi-Muziris Biennale 2012. I had decided to spend 6 weeks in Fort Cochin in order to make new work informed by the place, but I had never been to India so I went on a tour in North India beforehand. I spent 23 days travelling from Mumbai to New Delhi via Mt Abu, Udapair, Jodhpur, Jaipur, Jailsalmer, Agra, Orchha and Varanasi and arrived in the south exhausted and not a fan. I can’t eat spicy food, I don’t like crowds, and the rubbish everywhere was horrible. I may have exclaimed; “I am such a Paris girl!!”. Yet here I am, 6 years later, living a liminal life; on the edge of the Arabian Sea, between East and West, between 2 cultures, navigating my way.
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Omer, Spahic. "The Social Significance of Mr. Nazeer Khan’s Architecture." Journal of Islamic Architecture 3, no. 4 (January 2, 2016): 154. http://dx.doi.org/10.18860/jia.v3i4.2840.
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<p>This paper discusses the social significance of Mr. Nazeer Khan’s architecture. The discussion revolves around the relationship between Mr. Nazeer Khan’s architecture and Kerala<a href="file:///D:/J%20I%20A%20(Journal%20of%20Islamic%20Architecture)/00%20NEW%20MANUSCRIPT/Indonesia%20Journal%20Malang%20Nazeer%20Khan%20-%20blind.docx#_ftn1">[1]</a> Muslims’ economic transformation, as well as Kerala state’s inter-faith harmony. The study is not about delivering judgments concerning Mr. Nazeer Khan and his architectural exploits from a sheer perspective of architecture as a synthesis of art, science and technology, for such could significantly narrow at once our purpose and focus, and could divert our attention from some vital thrusts of the subject at hand. Rather, the study is about Mr. Nazeer Khan’s architecture and Kerala’s religious and socio-economic molds, and how they correlate with each other, the latter clearly dictating and shaping the former. It is only against this expansive and complex back-drop that Mr. Nazeer Khan’s architecture could be properly observed and appreciated. A restricted and one-sided approach – regardless of what it might be -- would in all likelihood lead to some incomplete, patchy and even unfair opinions and inferences. The paper is divided into six sections: (1) Introduction: why this study? (2) Who is Mr. Nazeer Khan? (3) Kerala Muslims’ economic transformation; (4) Mr. Nazeer Khan’s architecture and Kerala’s inter-faith harmony; (5) Mr. Nazeer Khan’s architecture: diversity in unity; (6) Conclusion. The content of this study is based, mainly, on the author’s lengthy interviews with Mr. Nazeer Khan and many of his clients, as well as on the author’s field visits to a majority of Mr. Nazeer Khan’s completed and on-going projects. The interviews and field visits took place in 2013 and 2014.</p><div><br /><hr size="1" /><div><p><a href="file:///D:/J%20I%20A%20(Journal%20of%20Islamic%20Architecture)/00%20NEW%20MANUSCRIPT/Indonesia%20Journal%20Malang%20Nazeer%20Khan%20-%20blind.docx#_ftnref1">[1]</a> Kerala is a state in the south-west region of India.</p></div></div>
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Vinodan, A., and S. Meera. "Exploring the Relevance of Cultural Resource Management: A Case Study of Kalaripayattu." Journal of Heritage Management 3, no. 1 (June 2018): 71–86. http://dx.doi.org/10.1177/2455929618773388.
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Kalari is the Malayalam (language spoken in Kerala) word for a special kind of gymnasium, where the martial art known as Kalaripayattu is practised based on the idea of a sound mind in the sound body. It is one of the most ancient and comprehensive art form of India rather the world, because it has an excellent system of physical training, effective self-defence techniques, both armed and unarmed, training for excellent flexibility for physical and mental strength and is based on the Dravidian culture of India. Kalaripayattu is considered as the basis for all martial arts. This martial art has been practised on the basis of a scientific system of medicine called Kalarichikilsa ( Kalari-related treatment). This article investigates the potential of cultural heritage resources from a supply and demand perspective, as cultural resource management is the need of the hour to preserve and commercialize cultural and heritage resources. The study reveals that cultural heritage resources like Kalaripayattu could become a unique selling proposition of Indian tourism market, provided these resources are protected, preserved and encouraged through effective promotion strategies in various target markets.
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S, Sekaran, and Nisha Raj S. "CONSERVATION OF BIODIVERSITY AND SOCIO-CULTURAL DIMENSIONS OF SACRED GROVES OF KANNUR DISTRICT, KERALA." Kongunadu Research Journal 4, no. 1 (June 30, 2017): 96–106. http://dx.doi.org/10.26524/krj185.
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Sacred groves are small patches of forests, protected by local communities on religious grounds, rituals and culture. It represent a tradition of nature worship by dedicating patches of forests to deities and providing protection to such forest patches. They have immense value from genetic and ecological point ofview. Results of studies conducted in eleven sacred groves in Kannur district of Kerala are compiled in this paper. Two hundred and three plant species including 10 true mangroves give an insight into the bioecological and socio cultural dimensions of sacred groves in helping and conserving the biological diversity.Kaliyattam a performing art with different forms of ‘theyyam’ is conducted every year offering to propitiate the deity by different communities in the villages. ‘Devakooth’ a theyyam performed by women in Thekkumpad kavu. is noteworthy among the performative rituals. These ritualistic practices centred aroundthe sacred groves substantially contribute to the conservation and day- to-day management of ecological balance by sacred groves. The different types of roles played by sacred groves in maintaining the ecosystem integrity and biodiversity conservation are also presented in this paper.
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Jawahar, Deepa, Vinney Zephaniah Vincent, and Anju Varghese Philip. "Art-event image in city brand equity: mediating role of city brand attachment." International Journal of Tourism Cities 6, no. 3 (June 26, 2020): 491–509. http://dx.doi.org/10.1108/ijtc-08-2019-0147.
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Purpose All touristic cities have their unique attributes to showcase and differentiate themselves from others. This distinctive attribute is the unique selling product or tourism product of a particular city. It could be an art form, culture, regional climate, food and festival. Literature indicates that the identity of the entire city would be affected by such tourism products. The purpose of this study is to analyse the influence of the ‘image’ of an Art-event to city branding. The study also examines the mediating role of ‘city attachment’ in the relationship between event image and city brand equity. Design/methodology/approach In all, 432 samples have been collected from visitors to one of the biggest contemporary art events in India – the “Kochi-Muziris Biennale – 2018,” conducted in the city of Cochin, situated in Kerala, the southernmost state of India. Findings Results show that the direct relationship between event image and city brand equity is stronger than the hypothesised path through the mediating role of city attachment. Research limitations/implications This study provides a better understanding of the event image and its importance in creating the host city’s brand equity. It contributes to both the practitioners and tourism researchers. Originality/value This study looks at the event image through functional and affective aspects and its influence on city attachment and city brand equity.
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Meera, Sethumadhavan, and A. Vinodan. "Attitude towards alternative medicinal practices in wellness tourism market." Journal of Hospitality and Tourism Insights 2, no. 3 (September 23, 2019): 278–95. http://dx.doi.org/10.1108/jhti-06-2018-0037.
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Purpose Recently, wellness tourism has gained popularity in alternative medicinal practices. Alternative medicinal practices are mostly endemic and have evolved through generations, transmitted and propagated through formal and informal modes. The purpose of this paper is to investigate the possibility of developing alternative medicinal practices in the wellness tourism market in the context of Kalari practices – oldest martial art system of the world based at Kerala, India. Design/methodology/approach Study employed an exploratory sequential method consisting of in-depth interviews with practitioners and questionnaire survey with 356 tourists. Confirmatory factor analysis has been done to confirm the latent variables of attitude towards alternative medicinal practices in wellness market. Findings Study results indicate that there are five latent constructs consisting of physical, psychological, emotional, social and personal evolved around 26 indicators. Practical implications This study will introduce an innovative product line for customers as it will provide enhanced opportunities for wellness and will result in indigenous knowledge protection and marketing. Social implications The present study gives immense scope for appreciation of effectiveness of martial art practices across world and promotion of wellness tourism through alternative medicinal practices, which could be slightly modified and replicated by considering local specific medicinal practices. Originality/value This study makes the first attempt to investigate attitude towards alternative medicinal practices, especially martial art practices, in the context of wellness market.
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Knipe, David M. "Stalking the Sacrifice." Journal of Asian Studies 45, no. 2 (February 1986): 355–58. http://dx.doi.org/10.2307/2055847.
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This two-volume study of a great Vedic sacrifice, the Agnicayana, or “piling of the fire altar,” accomplishes two ends. First, the work is detailed ethnographic coverage of the twelve-day Agnicayana performed by the Nambudiri Brahmin community in Panjal, Kerala, South India, in April 1975. Parts 2, 4, and 5 include episodic mantraby-mantra outlines of the ritual with translations of key texts, color photographs, line drawings, and maps; a glossary and bibliography are appended. Second, parts 1 and 3 together provide a mini-encyclopedia of current information about the context of Vedic ritual in general. Twenty-two articles take up essential aspects of South Asian prehistory, ancient history, architecture, art, symbolism, and music, as well as hermeneutical studies of Vedic tradition and the Agnicayana in particular. The volumes are aesthetically stunning, and they provide a benchmark for the interdisciplinary, multifaceted study of an historic religious phenomenon.
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Moncy, Anitta Anna. "The Myth of Resurrection: Reimagining Mahabali through the Semiotics of Select Folk Songs." SMART MOVES JOURNAL IJELLH 9, no. 5 (May 28, 2021): 209–324. http://dx.doi.org/10.24113/ijellh.v9i5.11068.
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Written history, being the vehicle of dominant or hegemonic culture, often neglects sub cultural art forms whereas oral or folk culture acts as a reservoir of residual cultural practices. When written history is narrated, unwritten history is sung or performed. The importance of regional folk songs in delineating the subtleties of a particular culture can never be overlooked. Folk songs carry the emotions of the era as well as their associated sociocultural practices.
Mahabali is the central mythical hero of a very prominent traditional festival of Kerala- Onam. Conceptual pluralities in the history of onam festival stand in the way of explaining onam in a unidimensional fashion. Yet, the popular myth goes like this- Mahabali (affectionately called by people as 'Maveli'), the benevolent asura king rules his land in abundance, peace and prosperity, with no instances of theft or murder.
Jealous of King Mahabali's popularity and his power, the Gods conspired to end his reign. They sent Lord Vishnu to earth in the form of a dwarf Brahmin (Vamanan) who trampled Mahabali to the netherworld. But Lord Vishnu granted the king's sole wish i.e. to visit his land and people once every year. This visit is celebrated as onam festival in the Malayalam month of Chingam .
The just and noble Mahabali in the myth is not just a symbol of peace and prosperity, but a true image of resurrection from oppression, as the history of Kerala would like to tell. Myths and folklore depicts the hope of a generation. This paper tries to probe into the intricacies of the Mahabali myth through select Malayalam folk songs, to bring out the essence of that hope.
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Thakur, Meenakshi. "A CREATIVE EXPRESSION OF CELEBRATIONS: RANGOLI." International Journal of Research -GRANTHAALAYAH 2, no. 3SE (December 31, 2014): 1–3. http://dx.doi.org/10.29121/granthaalayah.v2.i3se.2014.3523.
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Indian art has combined local tradition with outside influences, and has evolved along with a civilization, which has been remarkably innovative in all areas. The art has developed in the courts by the professional artists but folk art has developed in houses, worship places, courtyards, villages, among illiterate race. It is in fact an essential aspect of the celebrations in the family. India is a sub-continent and is composed of people with different cultures, different social customs and traditions and speaking different languages. Yet a stream of unity seems to run through the length and breadth of the country. It is this stream which in spite of all diversity keeps the country united. In Rangoli one can see the aesthetic expression of this unifying stream, with variation in styles and forms in different parts of the country. Rangoli is an Indian traditional - folk art, generally created on a floor on special festive occasions. The origin of this art can be traced to the “PURANAS”. The tradition of Rangoli originated in Maharashtra state and slowly disseminated to other parts of India. Almost invariably these are practiced only by women and take the form of drawings on the floor or on the walls of the house reflecting their creative artistic expressions. Their style and quality depended on the materials available in the place in which they were executed, these very factors that helps to identify the region. In Maharashtra it is called Rangoli, Sathiya in Gujrat, Mandma in Rajasthan, Alpanan in Bengal, Chowkapurna in Madhya Pradesh, Chaitrangana in Maharashtra, Puvidal in Kerala, Muggu in Andhra Pradesh, Rangoli in Karnataka, Kolam in Tamilnadu, Ahapan in Bihar. This decoration is done in every home in the nook and corner of the country though the decorative shapes and designs differ from place to place. The aim is to worship and celebrate the spiritual and divine existence by making the designs beautifully.
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Saha, Sudipa. "Cultural Resource Management of the Dying Ivory Craftsmanship as Reflected in the Wood Carving of Thiruvananthapuram, Kerala." Journal of Indo-Pacific Archaeology 43 (December 19, 2019): 25. http://dx.doi.org/10.7152/jipa.v43i0.14744.
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<p class="Default"><em>Ivory carving from Thiruvananthapuram, the capital of the Indian state of Kerala, was once appreciated internationally for its outstanding craftsmanship. The origin of the industry can be traced back to 17th century CE or before that, and grew as a full fledged industry under the patronage of the Maharajas of Travancore from the 19th century onwards. During the old period it was practiced by Brahmins and goldsmiths, and later by the carpenters (achary) as well. Though they are very few in number, some craftsmen are now continuing the art on alternatives to ivory such as rosewood, white cedar and, even more rarely, sandalwood. After the ban on ivory in 1990, this practice—emblematic of Intangible Cultural Heritage—looked on the brink of disappearing. In an example of Cultural Resource Management (CRM) success, the traditional carvers of Thiruvananthapuram were shifted to sandalwood carving. Presently, sandalwood is a vulnerable species and extremely expensive. In addition to the threats mentioned in the UNESCO Paris convention (UNESCO 2003), some elements of Intangible Cultural Heritage are also disappearing due to the conflict that arises from the cultural use of natural heritage, leading nature’s beings toward extinction. The aim of the current research is to analyze these problems and to formulate fruitful strategies for the safeguarding of the age-old craft with sustainable use of natural raw materials and alternative materials. </em></p>
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S., Priya, Lathika Nayar, and Purushothaman K. K. "Pattern of disease disclosure to patients in pediatric HIV clinic in a tertiary care center in Kerala." International Journal Of Community Medicine And Public Health 6, no. 6 (May 27, 2019): 2574. http://dx.doi.org/10.18203/2394-6040.ijcmph20192325.
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Background: The pattern and rates of disclosure of HIV status to infected children may differ within a country, and among the states, based on the socioeconomic, cultural, and even health status. Understanding this pattern is important in the formulating guidelines of disclosure on their HIV diagnosis to children infected by HIV, and to design strategies for improvement of adherence. This study was proposed to study the pattern of disclosure of HIV status in children aged 6 to 17 years.Methods: This cross sectional study was conducted for a year (2016-2017) at a Pediatric HIV clinic in Thrissur, Kerala. Participants for this study were 58 HIV-infected children in the age group of 6-17 years who were on ART, and their parents/caregivers.Results: Among the 58 participants, only 25 (43.1%) were aware of their HIV status, either fully (17; 68%) or partially (8; 32%). Healthcare providers were more likely to disclose the status to the affected child. Majority of the participants (84%) had better compliance to therapy after disclosure and most of the children in the non-institutional group were more supportive towards their parents (50%) after disclosure. The factors that were associated with disclosure in the non-institutional group were age of the child and duration of therapy.Conclusions: Children infected with HIV showed better adherence after complete disclosure. Rate of disclosure can be improved by reviewing the disclosure hurdles in our state so that intervention programs can be planned for improving the rate of disclosure.
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Ramasamy, K, Ramasamy, K., and Padma, P. Padma, P. "Library Blogs of Selected Kendriya Vidyalayas of Kerala Region : a State-of-the-Art Study of School Library Blogs in Terms of Theme, Content, Structure and Web 2.0 Tools Used." International Journal of Scientific Research 3, no. 2 (June 1, 2012): 231–34. http://dx.doi.org/10.15373/22778179/feb2014/77.
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Prabhukumar, Konickal Mambetta, Avinash Asraji Adsul, Jose Mathew, and Indira Balachandran. "Nomenclatural notes on the status of the name Chlorophytum clivorum (Asparagaceae)." Phytotaxa 243, no. 2 (January 11, 2016): 199. http://dx.doi.org/10.11646/phytotaxa.243.2.14.
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Chlorophytum heynei Baker (1876: 322) was described based on a collection of Rottler from India in 1816. This species is characterized by elliptic-obovate with pseudopetiolate (petiole 5–8 cm channeled), scape shorter than the leaves, absence of sterile bracts; greenish flowers, anthers shorter than the filaments and papillose filaments (Robi et al. 2015). Most of the recent literature (Sasidharan & Sivarajan 1996, Sivarajan & Mathew 1997, Sasidharan 2013) misidentified this species with C. palghatense K.M.P.Kumar & Adsul (Prabhu et al. 2014: 282), but Robi et al. (2015: 78) resolved the taxonomy of these names. Unaware of this work, plants of Chlorophytum (Ker Gawler 1808: 1071) were described as C. clivorum Mathew & George (2015: 379), based on collections in the mountain forests of Achankovil (part of Achankovil Shear Zone), in Kollam district of Kerala. The critical analysis of the type specimens and protologues associated with both names shows that both the names C. heynei and C. clivorum apply to the same biological unit. Hence, C. heynei holds nomenclatural priority (McNeill et al. 2012, Art. 11.4).
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T., Heera Shenoy, Remash K., and Sheela Shenoy T. "Determinants and outcomes of caesarean delivery: elective versus emergency in a tertiary care teaching institute in Kerala, India." International Journal of Reproduction, Contraception, Obstetrics and Gynecology 8, no. 10 (September 26, 2019): 4000. http://dx.doi.org/10.18203/2320-1770.ijrcog20194370.
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Background: Globally, the caesarean delivery rate is rising continuously, making caesarean one of the most common surgical procedures. The purpose was to analyse the determinants and maternofoetal outcomes in elective versus emergency caesarean sections in a tertiary care centre.Methods: All women, who gave birth by Caesarean deliveries done over a period of 1 year (January 2018-December 2018), were studied in Travancore Medical College in Kerala, India. Indications of caesarean, whether emergency or elective, medical morbidities, Gestational age at decision, birthweights and extended hospital stay and new-borns needed to resuscitate were looked into. The data was collected and analysed from the hospital registry.Results: Out of the 378 selected patients, 95 patients in group of elective and 283 emergency caesarean section were studied. The indications of emergency caesarean sections were failed induction, non-progression of labour, CPD, Previous caesarean in labour, foetal distress. The most frequent indicator for elective lower segment caesarean section (LSCS) was patient with previous LSCS not willing for vaginal birth, followed by breech presentation and high risk pregnancy ( BOH and ART). Younger mothers, gestational age remote from term, low-birth weight, and extended hospital stay were statistically significant in mothers undergoing emergency caesarean delivery. Fever, urinary tract infections, need for maternal and neonatal ventilation, blood transfusion, scar dehiscence were more common in the emergency caesarean group.Conclusions: The antenatal morbidity, low birth weights, decision taken preterm for salvaging the baby, postoperative complications and extended stay were more in the emergency caesarean when compared to elective caesarean.
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Antherjanam, Sindu. "A Comparative Study of Malayalam Literature and Paintings: Trajectories of Evolution." Artha - Journal of Social Sciences 17, no. 2 (April 1, 2018): 39–58. http://dx.doi.org/10.12724/ajss.45.3.
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Art and literature are part as well as a reflection of life. Literature and arts help to observe and interpret the world. They can also change the world. Visual arts stand in the forefront of knowledge dissemination. However the significance accorded to literature has never been given to painting. The paper traces how literature has always preceded and given more priority against painting and other visual arts form in the region of Kerala. This also goes with the fact that in discussing the history of arts, rural arts and artists are never discussed sufficiently. This is despite the fact that there is always a closer relationship between alphabets, scripts and paintings of various forms. The paper traces this close relationship to the earlier times when the scripts and written forms essentially evolved from hand drawings and stone carvings in the context of the south Indian language Malayalam. That the scripts and alphabets essentially evolved from those early pictographs should be a useful background to understand the relationship. The paper also marks the historical transitions in the Malayalam alphabets and scripts under various influences.Keywords: Evolution of Malayalam Script, Vamozhi
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Shukla, Anshuli. "SIGNIFICANT CONTRIBUTION TO THE PAINTING OF COLORS." International Journal of Research -GRANTHAALAYAH 2, no. 3SE (December 31, 2014): 1. http://dx.doi.org/10.29121/granthaalayah.v2.i3se.2014.3672.
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Since prehistoric times, colors have been the mainstay of painting. The role of colors in painting reveals charm and beauty. Generally, nature is a mine of colors. According to scientists, colors originate from sunlight, which combines colors. The combination of colors is visible in many styles under Indian art such as Ajanta style, Pal style, Apabhramsa style, Rajasthani style, Mughal style, Deccan style, Pahari style etc. Similarly, painting of Kerala also plays a special role in the context of painting colors of South Indian states. In which first of all the pictures painted in the cavity temples come.
प्रागैतिहासिक काल से ही चित्रकला में रंगों का मुख्य स्थान रहा है। चित्रकला में रंगों की भूमिका आकर्षण एवं सुन्दरता को प्रकट करती है। सामान्यतः प्रकृति रंगों की खान है। वैज्ञानिकों के अनुसार, रंगों की उत्पत्ति सूर्य के प्रकाश से हुयी है जिसमें रंगों का समावेश मिलता है। रंगों का संयोजन भारतीय कला के अन्तर्गत कई शैलियों जैसे-अजन्ता शैली, पाल शैली, अपभ्रंश शैली, राजस्थानी शैली, मुगल शैली, दक्खन शैली, पहाड़ी शैली आदि में दृष्टव्य है। इसी प्रकार दक्षिण भारतीय राज्यों की चित्रकला रंगों के परिप्रेक्ष्य में केरल की चित्रकला भी विशेष भूमिका रखती है। जिसमें सर्वप्रथम गुहा मन्दिरों में चित्रित भिŸिा-चित्र आते हैं।
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Pillai, Sathy M., and Nishtha A. Mahabalshetti. "Evaluation of ovarian response prediction according to age and serum AMH levels in IVF cycles: a retrospective analysis." International Journal of Reproduction, Contraception, Obstetrics and Gynecology 6, no. 8 (July 26, 2017): 3306. http://dx.doi.org/10.18203/2320-1770.ijrcog20173190.
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Background: Increasing female literacy and employment have resulted in a clear rise in the age at which women conceive. As fertility starts to decline with advancing age more and more number of women are facing the problem of infertility and are seeking medical attention to overcome this problem. A number of ovarian reserve tests were developed to overcome this problem. Recent studies indicate that anti mullerian hormone is a promising marker for predicting ovarian reserve and pregnancy outcome.Methods: A retrospective study conducted at SAMAD IVF hospital, Trivandrum, Kerala. The aim of this study was to assess the influence of age on Anti-Mullerian Hormone (AMH) in ART (assisted reproductive technology) program outcomes and determine whether AMH levels and age predict the availability of total oocytes and MII oocytes retrieved and good quality of embryos. Ninety-six subjects in the age group of 25 to 40 years were included and underwent controlled ovarian stimulation (COS) and later intracytoplasmic sperm injection (ICSI) was performed.Results: In present study, it is seen that age and AMH (anti-mullerian hormone) have negative correlation. In accordance to AMH, total number of oocytes retrieved, MII oocytes, total number of embryos and grade A embryos were higher in AMH group (>5ng/ml). Total embryos for cryopreservation were lower in age group of 31-35yrs and 36-40yrs with least AMH value as compared to younger age group, good quality of embryos was higher in age group of 25-30yrs with 1.5-5 and >5 AMH group.Conclusions: Serum AMH is an important ovarian reserve test to predict response in ART cycles. Age is an independent marker in terms of quality of oocytes retrieved. We conclude that age and AMH have negative correlation. Hence, AMH can predict number of oocytes retrieved but age predicts quality of oocytes and embryos.
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M. Sasikala, V. R. Prakash, V. P. Sapna, M. Mayilvaganan, and Leena. S. Nair. "Refinement of ELISA and its use in early detection of coconut root (wilt) disease." CORD 21, no. 02 (June 1, 2005): 34. http://dx.doi.org/10.37833/cord.v21i02.411.
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Root (wilt) is a major disease of coconut in Kerala and in certain parts of Tamil Nadu. The lasting solution for combating the disease is by evolving root (wilt) disease resistant/tolerant varieties through sustained breeding programmes. Development of visual symptoms of root (wilt) disease is very slow and there is a time lag between infection and symptom expression. Therefore, identification of root (wilt) disease-free palms using early diagnostic techniques (serological techniques) is a basic requirement for the production of quality seedlings. For the mass screening of coconut samples DAC-indirect ELISA has been standardized earlier using antibody raised against pathogen related protein found in diseased palms, but it take about 44 hrs for the completion of the test. In the present investigation using phytoplasma-specific antibodies, test could be refined to make it a more rapid and sensitive one. It has been found that the results could be obtained within 24 hrs with very high sensitivity of 98.4%. Similarly, efficiency of extracting antigen from coconut leaf samples was enhanced by using ART MICCRA D-8 tissue homogeniser. Highest difference in absorbance values between healthy and infected samples was obtained while using carbonate bicarbonate buffer pH 9.6 with additives followed by plain buffer. Thus test could be used to detect phytoplasmal infection in coconut palms even before the appearance of visual symptoms. The modified procedure is being used for identifying disease-free mother palms from disease endemic areas for producing quality seedlings either by crossing programmes or from open pollinated nuts.
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Nameer, P. O. "A checklist of mammals of Kerala, India." Journal of Threatened Taxa 7, no. 13 (November 17, 2015): 7971. http://dx.doi.org/10.11609/jott.2000.7.13.7961-7972.
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<p>A checklist of mammals of Kerala State is presented in this paper. Accepted English names, scientific binomen, prevalent vernacular names in Malayalam, IUCN conservation status, endemism, Indian Wildlife (Protection) Act schedules, and the appendices in the CITES, pertaining to the mammals of Kerala are also given. The State of Kerala has 118 species of mammals, 15 of which are endemic to Western Ghats, and 29 species fall under the various threatened categories of IUCN. </p><div> </div>
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Nameer, P. O. "A checklist of mammals of Kerala, India." Journal of Threatened Taxa 7, no. 13 (November 17, 2015): 7971. http://dx.doi.org/10.11609/jott.2000.7.13.7971-7982.
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<p>A checklist of mammals of Kerala State is presented in this paper. Accepted English names, scientific binomen, prevalent vernacular names in Malayalam, IUCN conservation status, endemism, Indian Wildlife (Protection) Act schedules, and the appendices in the CITES, pertaining to the mammals of Kerala are also given. The State of Kerala has 118 species of mammals, 15 of which are endemic to Western Ghats, and 29 species fall under the various threatened categories of IUCN. </p><div> </div>
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J, Praveen. "A checklist of birds of Kerala, India." Journal of Threatened Taxa 7, no. 13 (November 17, 2015): 7983. http://dx.doi.org/10.11609/jott.2001.7.13.7983-8009.
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<p>A checklist of birds of Kerala State is presented in this paper. Accepted English names, scientific binomen, prevalent vernacular names in Malayalam, IUCN conservation status, endemism, Wildlife (Protection) Act schedules, and the appendices in the CITES, pertaining to the birds of Kerala are also given. The State of Kerala has 500 species of birds, 17 of which are endemic to Western Ghats, and 24 species fall under the various threatened categories of IUCN.</p><div> </div>
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Das, Sandeep. "A checklist of amphibians of Kerala, India." Journal of Threatened Taxa 7, no. 13 (November 17, 2015): 8023. http://dx.doi.org/10.11609/jott.2003.7.13.8023-8035.
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<p>A checklist of amphibians of Kerala State is presented in this paper. Accepted English names, scientific binomen, vernacular names in Malayalam, IUCN conservation status, endemism, Indian Wildlife (Protection) Act schedules, and the appendices in the CITES, pertaining to the amphibians of Kerala are also given. The State of Kerala has 151 species of amphibians, 136 of which are endemic to Western Ghats and 50 species fall under the various threatened categories of IUCN. </p><div> </div>
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Bijukumar, A., and Rajeev Raghavan. "A checklist of fishes of Kerala, India." Journal of Threatened Taxa 7, no. 13 (November 17, 2015): 8036. http://dx.doi.org/10.11609/jott.2004.7.13.8036-8080.
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<p>A checklist of the fishes of Kerala State is presented, along with their scientific and common names (English and Malayalam), endemism, IUCN Red List status, listing under different Schedules of the Indian Wildlife (Protection) Act and in the Appendices of Convention on International Trade in Endangered Species of Wild Flora and Fauna (CITES). Nine Hundred and five species of fishes are recorded from the inland and marine waters of Kerala comprising of 41 orders and 172 families. Close to 30% of the freshwater fish species found in Kerala are endemic to the State. Only 8% of the total fishes of Kerala are listed as threatened in the IUCN Red List, of which the majority are freshwater species. Several hundred fish species occurring in the marine waters of Kerala have not yet been assessed for their conservation status by IUCN. </p><div> </div>
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C K, Venugopal, and V. Ajayakumar. "A Web-based GIS for Tourism Administration in Kerala." Atna - Journal of Tourism Studies 8, no. 1 (January 1, 2013): 17–31. http://dx.doi.org/10.12727/ajts.9.2.
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Geographic Information systems are used widely for Tourism administration in several countries, but not especially true in Kerala scenario. This paper attempts to present a GIS model for tourism administration in Kerala. Various applications of Tourism based GIS in the international arena have been examined in this paper. Data collected from different sources reveals the present status of Tourism GISs world over. The study focuses on areas where GIS can be applied in Kerala Tourism and gives outputs that can be generated using the proposed model. Tourism is essentially a cartographic phenomenon. In this context this paper assumes importance as various devices, both wired and wireless are increasingly used to accesses cartographic information. With internet becoming an unavoidable component of modern day life, map based information is the need of the hour. A web based GIS will benefit Kerala tourism in the coming years. The model proposed in this paper can act as a foundation for building a web based GIS for Kerala tourism.
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Palot, Muhamed Jafer. "A checklist of reptiles of Kerala, India." Journal of Threatened Taxa 7, no. 13 (November 17, 2015): 8010. http://dx.doi.org/10.11609/jott.2002.7.13.8010-8022.
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<p>A checklist of reptiles of Kerala State is presented, along with their Scientific, English and Malayalam names, endemic status, conservation status in the latest IUCN Red List category, different Schedules of Indian Wildlife (Protection) Act and the Appendices of CITES. A total of 173 species under 24 families belonging to three orders are recorded from Kerala. Of these, 87 species are endemic to the Western Ghats, which include the 10 Kerala endemics. Of the 173 species, 23 are listed in the various threatened categories of IUCN.</p><div> </div>
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Abraham, Adlin. "SPINDLE OF SUPERNATURAL EXPERIENCES - SAAJAN KURIAN MATHEW." International Journal of Research -GRANTHAALAYAH 2, no. 3SE (December 31, 2014): 1–2. http://dx.doi.org/10.29121/granthaalayah.v2.i3se.2014.3692.
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Colorist artist Sajan Kurian Mathew got the opportunity to write an art travelogue. Early paintings of Sajan Kurien Mathew include Raja Ravi Varma, Western artists Delacra, Michael Carrivagio Angelo, Salvador Dali, Wistler, etc. Influenced by the genre, there was an orthodox and surrealist depiction. His oil paintings based on the life of Jesus (which is presently beautiful in the churches of Jabalpur, Kerala, Sihora, Shahdol, and Delhi,) using colors very closely in human organ design, background, environment etc. Has recorded the evidence. If the artist is not satisfied in presenting these artifacts in this form, then the entire canvas was erased and then he was not satisfied, yet he was not satisfied, and then he worked hard to create a masterpiece, which is such a work which the artist has given Completely erased and then rebuilt. is. In his paintings, the viewer becomes aware of all those emotions and finds the ideological duality that arises in his inner self. That is to say, the artist's color scheme, the paintbrush, has been completely successful in evoking the ambitions.
रंगों से खेलने वाले कलाकार साजन कुरियन मैथ्यू क¨ रंगों की कला यात्रा लिखने का सुअवसर प्राप्त हुआ।साजन कुरियन मैथ्यू के प्रारम्भिक दौर के चित्रों में राजा रवि वर्मा, पाश्चात्य कलाकार डेलाक्रा, माइकल कैरीवैग्यो एंजेलो, सल्वाडोर डाली, विस्टलर, आदि यूरोपीय चित्रकारों की शैली से प्रभावित होकर यर्थाथवादी और अतियर्थाथवादी चित्रण हुआ। ईसा के जीवन पर आधारित उनके तैल चित्र (जो वर्तमान में जबलपुर, केरल, सिहोरा, शहडोल,और दिल्ली, के गिरजाघरों में शोभायमान हंै,) मंे मानवीय अंग विन्यास, पृष्ठ भूमि, वातावरण आदि में अत्यधिक बारीकी से रंगो का प्रयोग कर वास्तविकता का साक्ष्य अंकित किया है। इन कलाकृतियों को इस रूप विधान में प्रस्तुत करने में कलाकार ने संतुष्ट न होने पर पूरा का पूरा कैनवास मिटा डाला फिर बनाया इसके बावजूद वे संतुष्ट नहीं हुये तो फिर जी जान से मेहनत कर पुनः कृति का सृजन किया ऐसे ही कृति है जिसे कलाकार ने दो बार पूरा-पूरा बनाकर मिटाया और फिर बनाया। है। इनके चित्रों में दर्शक उन सभी भावों से रूबरू हो जाता है और स्वयं के अन्तर्मन में उठने वाले वैचारिक द्वन्द को पाता है। कहने का तात्पर्य यह, कि कलाकार की रंगयोजना, तूलिका घात - भावों को उकेरने में पूर्णतः सफल हुई है।
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Manohar, K. Abha, Arjun Ramachandran, M. S. Syamili, E. R. Sreekumar, Nithin Mohan, J. Anjali, Abinand Reddy, and P. O. Nameer. "Birds of the Kerala Agricultural University campus, Thrissur District, Kerala, India - an update." Journal of Threatened Taxa 9, no. 8 (August 26, 2017): 10585. http://dx.doi.org/10.11609/jott.2455.9.8.10585-10612.
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An updated checklist of the birds of the Kerala Agricultural University main campus is presented here. The current checklist includes 172 species in 60 families and 17 orders. The campus avifauna includes two Western Ghats endemic species and three globally threatened species. The Kerala Agricultural University main campus also supports 11 species of birds included in Schedule I of the Wildlife (Protection) Act, 1972 and 16 species that are listed in Appendix II of the Convention on International Trade in Endangered Species of Flora and Fauna (CITES). Seasonality chart prepared using eBird is also provided for each of the species.
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Brownrigg, Henry. "New christian museums in kerala." Material Religion 2, no. 1 (March 2006): 138–40. http://dx.doi.org/10.2752/174322006778053852.
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Rejimon, P. M., and R. Smitha. "Model Residential School Education to Scheduled Caste Pupils in Kerala." Shanlax International Journal of Economics 9, no. 2 (March 1, 2021): 31–36. http://dx.doi.org/10.34293/economics.v9i2.3599.
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There are about forty lakh scheduled caste people in Kerala. Most of them are poor and daily wage workers. The socio-economic backwardness of scheduled caste people is a historically determined outcome of a caste system in India. Education is the only way for them to get out of this historical whirlwind of economic deprivation, denial of rights and social exclusion. The Government of India passed The Right to Education Act in 2010 and it ensures “free and compulsory education” for all children aged 6 to 14. The government of Kerala has introduced many innovative programs to provide education for scheduled caste pupils in the state. “Model Residential School” owned and managed by the Scheduled Caste Development Department of The Government of Kerala, is one of such successful initiatives. Model Residential Schools take special care to cater to the educational needs of the underprivileged children and help them to attain quality education. In this article, the investigators explore the role played by the model residential schools in the educational development of scheduled caste pupils in Kerala and particularly in solving the burning issue of a high rate of dropouts among scheduled caste pupils.
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Zarrilli, Phillip B. "Psychophysical Approaches and Practices in India: Embodying Processes and States of ‘Being–Doing’." New Theatre Quarterly 27, no. 3 (August 2011): 244–71. http://dx.doi.org/10.1017/s0266464x11000455.
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This essay articulates a South Asian understanding of embodied psychophysical practices and processes with a specific focus on Kerala, India. In addition to consulting relevant Indian texts and contemporary scholarly accounts, it is based upon extensive ethnographic research and practice conducted with actors, dancers, yoga practitioners, and martial artists in Kerala between 1976 and 2003. During 2003 the author conducted extensive interviews with kutiyattam and kathakali actors about how they understand, talk about, and teach acting within their lineages. Phillip Zarrilli is Artistic Director of The Llanarth Group, and is internationally known for training actors in psychophysical processes using Asian martial arts and yoga. He lived in Kerala, India, for seven years between 1976 and 1989 while training in kalarippayattu and kathakali dance-drama. His books include Psychophysical Acting: an Intercultural Approach after Stanislavski, Kathakali Dance-Drama: Where Gods and Demons Come to Play, and When the Body Becomes All Eyes. He is Professor of Performance Practice at Exeter University.
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Karinkurayil, Mohamed Shafeeq. "The Islamic Subject of Home Cinema of Kerala." BioScope: South Asian Screen Studies 10, no. 1 (June 2019): 30–51. http://dx.doi.org/10.1177/0974927619855451.
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Migration to the Arabian Gulf as the experience of the state of Kerala has mostly been elided in mainstream Malayalam cinema. The digital revolution towards the end of the last century has spurred a local film practice in northern Kerala, usually called ‘Home Cinema’/‘home video’/‘home film’ and so on. Home Cinema of Kerala is locally produced low-quality CD/DVD video productions which are full-length feature films distributed through video shops, stationeries, bookstores and so on. Home Cinema, synonymous in its beginning with the films of Salam Kodiyathur, began as an attempt to oppose what was perceived as the immoral qualities of mainstream cinema, both global and regional. As a counter to the mainstream, Kodiyathur attempted to formulate Islamic cinema but in the idiom of a strand of mainstream Malayalam cinema. This article looks at the constitution of the Islamic subjects of these cinemas as negotiating the figure of the migrant Muslim in the dominant idiom of Malayalam cinema.