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1
Sany, K. P. "Kurichiya Women of Kerala - Tradition, and Modernity." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (April 1, 2020): 59–65. http://dx.doi.org/10.34293/sijash.v7i4.2302.
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The status of tribal women has been like a moving equilibrium at various times and in various parts of the globe. It has sometimes been liberal and other times of constraint and subordination. With regard to India, gradual variations are marked in the works of vedic, puranic medieval and modem age writers. The (constitution of India guarantees several rights to Scheduled Tribes including women. Various studies on the South Indian tribals have always been ignored tribal women though they continue to constitute half of the tribal population. Predominantly, the male bias remained largely unrestricted as such studies were by a large, carried out by the males. The latter extracted information from male respondents, as the women were comparatively difficult to approach due to their inherent reluctance for the purpose.1 Hence, the world’s view of tribal women, regarding their own position in society, could not be put forth. Women have been playing a significant role in the society and culture and will continue to do the same in future. Even when the intimate relation of man and women is accepted and women have been occupying a very prominent status in the social milieu, the treatment of men and women has been differentiated in social structure as well as social organization.
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Muhsin, Sayyed Mohamed. "Three Fatwas on Marriage in South India (Tiga Fatwa Perkahwinan di India Selatan)." Journal of Islam in Asia (E-ISSN 2289-8077) 18, no. 1 (June 30, 2021): 251–82. http://dx.doi.org/10.31436/jia.v18i1.1045.
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With a history dating back to the era of Prophet Muhammad (ﷺ), Muslims in Kerala, the second largest community in the state, mark their centuries-evolved social and religious imprints in the south-western tip of India. Among the organisational platforms, Samasta (founded on 1926) led by traditional Sunnī Shāfiʿī scholars claims the largest number of followers and is deemed as a religious authority by the masses for setting their beliefs up and finding fatwas for their religious queries. In light of the manuscripts of fatwas, publications and interviews, this study scrutinises the genesis, craft, methods and legal bases behind fatwas of Samasta. Besides, it conducts a case study of three fatwas on marriage to cross-check the peculiarities specified in the craft of fatwa and analyse the matters surrounding the issuance of a fatwa in Kerala. This study concludes that the influence of ‘past’ is evident in the ‘present’ legal interpretation of Samasta scholars. Keywords: Samasta, fatwa, marriage, Shāfʿī, SFC, Legal basis, iftā’, Kerala. Abstrak Berteraskan sejarah Zaman Nabi Muhammad (ﷺ), masyarakat Islam di Kerala yang merupakan koumuniti kedua terbesar di negeri ini mencorakkan evolusi sosial dan amalan agama di bahagian Tenggara India. Antara organisasi yang ada di Kerala, Samasta [yang diasaskan 1926] yang dipimpin oleh ilmuwan mazhab Shafiee Sunni mempunyai pengikut yang paling ramai. Mereka juga dianggap mempunyai kuasa dalam menentukan fatwa dalam hal ehwal agama. Ini jelas terlihat dari keterangan penulisan, pendokumentasi fatwa, penerbitan dan temubual yang telah dijalankan. Kajian ini menghalusi sumber rujukan, kaedah dan metodologi, penulisan fatwa serta rujukan perundangan fatwa yang dihasilkan oleh Samasta dan juga merupakan intipati kajian ini. Kajian kes terhadap tiga fatwa perkahwinan ini adalah untuk melihat persamaan, perbezaan dan keunikan dalam fatwa perkahwinan di Kerala dan menganalisa isu berkaitan fatwa di Kerala. Kajian ini juga menujukkan pengaruh “lampau” adalah satu bukti jelas dalam menterjemahkan perundangan “semasa” oleh ilmuwan Samasta. Kata Kunci: Samasta, fatwa, perkahwinan, Shafie, SFC, asas perundangan, Kerala.
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Cohen, Simona. "Hybridity in the Colonial Arts of South India, 16th–18th Centuries." Religions 12, no. 9 (August 26, 2021): 684. http://dx.doi.org/10.3390/rel12090684.
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This study examines the multiplicity of styles and heterogeneity of the arts created on the southern coasts of India during the period of colonial rule. Diverging from the trajectory of numerous studies that underline biased and distorted conceptions of India promoted in European and Indian literary sources, I examine ways in which Indian cultural traditions and religious beliefs found substantial expression in visual arts that were ostensibly geared to reinforce Christian worship and colonial ideology. This investigation is divided into two parts. Following a brief overview, my initial focus will be on Indo-Portuguese polychrome woodcarvings executed by local artisans for churches in the areas of Goa and Kerala on the Malabar coast. I will then relate to Portuguese religious strategies reflected in south Indian churches, involving the destruction of Hindu temples and images and their replacement with Catholic equivalents, inadvertently contributing to the survival of indigenous beliefs and recuperation of the Hindu monuments they replaced.
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Fathah, Mamdooh Abdul. "Ummah Imaginations in Plural Kerala: Being International in the Traditional Way." Ulumuna 25, no. 2 (December 31, 2021): 265–305. http://dx.doi.org/10.20414/ujis.v25i2.456.
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Quranic ‘Ummah’ with its political and social sensibilities in a period of authoritatively heterogenetic counter-resurgences is significant for Muslims constituting minority in Kerala, India. However, ‘Ummah’ as an euphemism for state-centered political aspirations become endemic to them only in the last century. This tendency could be linked to literal scriptural interpretations, contempt for the technocratic and mystic traditions and the idea of sacred-geographies pushed inward by reformist movements since 1920s, which disjuncts with classical hermeneutic traditions followed by Keralite Ulama by their distinctive longue-durée to mainstream Muslims lands. Recently through a revivalist campaign, the traditional Ulama refurnished their monolithic concept of Ummah by reimagining and re-appropriating those sacred imaginaries from the puritanical-Islamist claim of the pure. An embedded Ummah locality – a mixture of local products and global variants – thus piggybacked on the structural and cultural forces of globalization, allowing Ulama to prudently redraw the boundaries of national culture and its ally, local Islam. Through this paper, I try to explicate how traditional Muslim scholarship in Kerala employed Quranic Ummah in the plural society while structurally re-embedding it with the global Muslim whole. A short reflection on the interpretive paradigm of puritanical-Islamist orientations on the concept of Ummah will be given along to place various paradigms in a comparative framework.
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Gopinath, Swapna. "Negotiating spaces and voicing resistance: Nireeksha and women’s theatre in India." Indian Theatre Journal 2, no. 1-2 (December 1, 2018): 19–31. http://dx.doi.org/10.1386/itj.2.1-2.19_1.
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Indian theatre has a long and rich tradition of adapting theory and practice from a variety of representational modes from western theatre that subsequently played key roles in major political and cultural upheavals and provided fodder for social changes and progress in Indian social and cultural life. Feminist theatre practice in India clearly demonstrates this cross-cultural interaction, and Nireeksha from the southern state of Kerala is one among them. As a women’s theatre, Nireeksha has a unique history of survival not only through its theatre productions but also through its committed social work in bringing women and children together as part of its community projects. This article focuses on Nireeksha’s incessant struggle to build resistance and find a creative space within the main stream theatre and patriarchal society of Kerala. I do a close analysis of Nireeksha’s performances and its methodology of practice to understand and explain how aesthetics and ideology inform the practice and processes of the leading women’s theatre groups in Kerala.
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Subramanian, Swathy V. "The Architectural Tradition of Ponnani, Kerala: A Historic Malabar Port Town." Journal of Traditional Building, Architecture and Urbanism, no. 2 (November 10, 2021): 385–96. http://dx.doi.org/10.51303/jtbau.vi2.526.
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Ponnani, a historic port town located at the mouth of the Bharathappuzha River on the Arabian Sea, was a prominent trading center on the Malabar coast of Kerala, India, in the 15th and 16th centuries. It is one of Malabar’s few surviving historic towns, with its heritage sites intact along with its building types, historic streets and alleys, local culture, and traditions. But some of its historic buildings are on the verge of dereliction and need immediate attention. This study attempts to convey an understanding of Ponnani, with an analysis based on field visits and existing literature. The relationship between the region’s architecture and landscape and current threats to its heritage is explored. Its vanishing traditional knowledge systems and vernacular architectural types are also discussed, in what may serve as a reference for adaptive use by future generations.
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Rajasekhar P and Babu T Jose. "Influence of Mathematical and Astronomical Developments in Medieval Kerala on Vāstuśāstra." Mathematical Journal of Interdisciplinary Sciences 7, no. 2 (March 6, 2019): 111–16. http://dx.doi.org/10.15415/mjis.2019.72014.
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The contribution in the field of mathematics is unparalleled. The concept of zero and the place value system is alone sufficed to place India in a high pedestal. Historians were generally under the impression that Indian supremacy in Mathematics came to an end with Bhaskaracharya (1114–1185) who is also known as Bhaskara II.Recent researches and publications of books like ‘Crest of the peacock’ written by George Gheverghese Joseph, has brought out the marvelous achievements of Southern India, especially Kerala region after the period of Bhaskaracharya which produced many results surpassing the Europeans in its indigenous style till the advent of Western Education system in early 19th Cent. This medieval contribution includes mathematical analysis and first steps in Calculus and many outstanding discoveries in astronomy. These contributions in Mathematics as well as in Astronomy are now grouped and studied under the title “Kerala School”. Accordingly, Sangamagrama Madhava (14th Cent.), doyen of Kerala School, is recognized as the ‘Father of infinitesimal Analysis’.In this paper the attempt is made to analyse the influence of Kerala School in the development of traditional building science and architecture. This branch of knowledge is generally categorized under the term ‘Vāstuśāstra’.`
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simeti, mary taylor. "St Joseph's Day in Kerala." Gastronomica 11, no. 1 (2011): 84–88. http://dx.doi.org/10.1525/gfc.2011.11.1.84.
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Acting on a chance comment by an Indian visitor, the author travels to Southern India to see how the Christian community of Kerala celebrates St. Joseph’s Day, expecting to find something similar to the elaborately decorated altars erected in Sicily to honor this saint. Feeding the poor in St. Joseph’s honor has taken quite a different direction in Kerala, however. The author is taken to visit churches where preparations are underway for a ritual meal that will be served to hundreds of parishioners, ensuring them the saint’s blessing for the year that follows. The meal includes payasam, aviyal, and other traditional dishes that she later learns have been borrowed from Hindu rituals. She also participates in a very simple yet moving ceremony in a private home, in which three of the poor representing the Holy Family are fed and given new clothes.
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Kumar, P. Dileep. "The Role of Coconut and Coconut Oil in Coronary Heart Disease in Kerala, South India." Tropical Doctor 27, no. 4 (October 1997): 215–17. http://dx.doi.org/10.1177/004947559702700409.
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Coronary heart disease (CHD) is common in India and, recently, an increase in the incidence of CHD was reported from the South Indian state of Kerala. The traditional Indian diet is low in fat content. The high incidence of CHD in Indians is, therefore, in contrast to western studies that have correlated high fat, saturated fat and cholesterol intake to CHD. Consumption of coconut and coconut oil that contain high amounts of saturated fat and are thought to be strongly atherogenic, are believed to be one of the main reasons for the high incidence of CHD in Kerala. To explore this presumed link, we studied 32 CHD patients and 16 age and sex matched healthy controls. Consumption of coconut and coconut oil was found to be similar in both groups. The groups did not differ in the fat, saturated fat and cholesterol consumption. The results imply no specific role for coconut or coconut oil in the causation of CHD in the present set of Indian patients from Kerala. The exact reason for the high and increasing incidence of CHD among Indians is still unknown.
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Binumol Tom. "The Physicality and Spirituality of the Hindu Temples of Kerala." Creative Space 1, no. 2 (January 6, 2014): 179–93. http://dx.doi.org/10.15415/cs.2014.12004.
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Every culture can stir a type of architecture that can range from landmarks to everyday homes. History has proved that the various architectural styles have developed in response to climate, lifestyle, geology and geography of a place, religious philosophy of the people and availability of building materials. Religion and lifestyle seem to be the most common influences overall. Culture, in fact, underlines the important role that economics, politics, religion, heritage and the natural environment play in shaping the built environment. Kerala (the southern-most state of India), the land of temples appears unique in this context as the temples here were the pivot of religious, social, economic and cultural life of every Keralite. The typical Hindu temples of Kerala stand out from among the Indian temple typology in its form, structural clarity, stylistic tradition, symbolism and above all, in its construction and craftsmanship in wood. They show a distinctive style which is a local adaptation of the Dravida or the South Indian tradition of temple construction, considerably influenced by the various geographical, religious, cultural and political factors. Most of the temples of Kerala are traditionally neighborhood institutions of worship, rich in both tangible and intangible cultural values. The spatiality of Kerala temples follows the general Indian philosophical concepts of the centre, axis and the human relatedness to cosmic reality, while its implementation in the built form follows the Vedic religious practices. This paper attempts to explore the evolution of the generic built form of temples of Kerala and the philosophical and spatial concepts of their architecture.
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Siddique, Kadambot H. M., Michael Blakeney, Rajesh K. Raju, and Jayasree Krishnankutty. "Is traditional rice reviving An exploratory study in Kerala, India." International Journal of Agricultural Resources, Governance and Ecology 1, no. 1 (2021): 1. http://dx.doi.org/10.1504/ijarge.2021.10039596.
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Krishnankutty, Jayasree, Rajesh K. Raju, Michael Blakeney, and Kadambot H. M. Siddique. "Is traditional rice reviving An exploratory study in Kerala, India." International Journal of Agricultural Resources, Governance and Ecology 17, no. 1 (2021): 15. http://dx.doi.org/10.1504/ijarge.2021.119653.
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Jyothi, K. M., and P. O. Nameer. "Birds of sacred groves of northern Kerala, India." Journal of Threatened Taxa 7, no. 15 (December 26, 2015): 8226. http://dx.doi.org/10.11609/jott.2463.7.15.8226-8236.
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<p>Sacred groves are patches of vegetation preserved due to religious or cultural tradition. They are protected through spiritual beliefs. Sacred groves provide an excellent abode to the biodiversity of the region where they are located. Scientific exploration of fauna from sacred groves of India is few and far between. The present study was conducted to explore the bird diversity and abundance in 15 selected sacred groves of northern Kerala, eight from Kannur District and seven from Kasargod District each. A total of 111 bird species were observed belonging to 49 families and 16 orders. The sacred groves of northern Kerala support many of the ‘forest-birds’ such as the Grey Junglefowl <em>Gallus sonneratii</em>, Asian Fairy-bluebird <em>Irena puella</em>, Tickell’s Blue-flycatcher <em>Cyornis tickelliae</em>, Malabar Trogon <em>Harpactes fasciatus</em>, Heart-spotted Woodpecker <em>Hemicircus canente</em>, Malabar Whistling-Thrush <em>Myophonus horsfieldii</em>, Little Spiderhunter <em>Arachnothera longirostra, </em>etc. The sacred groves of northern Kerala also support two endemic bird species of the Western Ghats, such as the Malabar Grey Hornbill <em>Ocyceros griseus</em> and Rufous Babbler <em>Turdoides subrufa</em>. Five species of raptors and four owl species were reported from the sacred groves of north Kerala during the present study. The breeding of the White-bellied Sea-Eagle has been reported at Edayilakadu Kavu, a sacred grove in Kasargod District. The sacred groves of northern Kerala also supported 17 species of long distant migratory birds. Thazhe Kavu, recorded the Black-headed Ibis <em>Threskiornis melanocephalus</em>, a Near-Threatened bird according to IUCN.</p><div> </div>
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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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Madhavan, Harilal, and Jean-Paul Gaudillière. "Reformulation and Appropriation of Traditional Knowledge in Industrial Ayurveda: The Trajectory of Jeevani." East Asian Science, Technology and Society 14, no. 4 (November 2, 2020): 603–21. http://dx.doi.org/10.1215/18752160-8771025.
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Abstract In India, the industrial sector that specializes in the invention, production, and marketing of neotraditional therapeutic specialties has been rapidly growing for two decades. In addition to standard pharmaceutical laboratory knowledge, it heavily mobilizes local medical knowledge. This article follows the trajectory of a new formulation called Jeevani, originating in the mining of both the classical Ayurveda texts and the tribal healing practices in the Indian state of Kerala. We investigate the strong coupling established by the reformulation regime between the invention of complex polyherbal therapeutic preparations with local forms of appropriation, namely Indian patents and benefit-sharing agreements.
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J, Binu B., and Abdul Salim A. "PERFORMANCE OF AREA, PRODUCTION AND PRODUCTIVITY OF CASHEW IN INDIA AND KERALA IN THE GLOBALISED SCENARIO." Journal of Global Economy 14, no. 4 (January 2, 2019): 269–78. http://dx.doi.org/10.1956/jge.v14i4.509.
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Cashew industry is a prominent agro based, export oriented and traditional industry which provides employment and income for the economic development of Kerala. There are lakhs of workers engaged in the cashew processing industry; about ninety four percent are women workers. The performance of cashew in the international scenario reveals the position with which the cashew holds among the agricultural commodities. India is the first country which commercialized cashew as a horticultural crop. India’s raw nut production is not sufficient to sustain the processing capacity established in the country. The low yielding cashew plants of senile and non-descript origin need to be replaced with cashew grafts of high yielding varieties along with adoption of improved production technologies. Higher productivity as well as production is the urgent need for all the major producers of cashew across the globe. The scrutiny of cashew productivity data in India over the last few years indicated stagnation and there was a wide gap existing between the actual and potential yields. It is essential that India should keep pace and meet the requirement of raw cashew nuts for cashew processing industries and achieve self sufficiency. The present paper examines the performance of cashew sector in terms of area, production and productivity in India and Kerala.
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Choyimanikandiyil, Kala, and . "Functional Adaptability Essence of Hindu Rituals and Architectural Elements of Traditional Domestic Buildings in Kerala: Excerpt from the Vedas." International Journal of Engineering & Technology 7, no. 3.34 (September 1, 2018): 624. http://dx.doi.org/10.14419/ijet.v7i3.34.19403.
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The four knowledge texts of Hindu religion known as Vedas mainly include praises to God, daily rituals and other aspects such as Medicine, Architecture, food habits, personal duties etc. The paper enumerates the various codified principles of food intake during various seasons and daily rituals adopted by a Hindu in ancient Kerala. The author tries to find the importance of thermal balance of the human body that has been maintained through these codified living habits of a Hindu in Kerala which are based on the Vedas. The paper also inevitably looks into the thermal properties of building and architectural elements described in the Vastusastra which are practised in the traditional Hindu domestic buildings in Kerala state in South India. The paper concludes by stating that the food habits, rituals and building construction methods practised according to Hindu customs of Kerala closely link to the original Vedic texts. Most importantly these sustainable practices were found to suit the adaptability of humans with the climate pattern of coastal Kerala towards attaining thermal comfort.
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Romão, João, Partho Pratim Seal, Paul Hansen, Sindhu Joseph, and Senthilkumaran Piramanayagam. "Stakeholder-based conjoint analysis for branding wellness tourism in Kerala, India." Asia-Pacific Journal of Regional Science 6, no. 1 (December 4, 2021): 91–111. http://dx.doi.org/10.1007/s41685-021-00218-3.
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AbstractWellness tourism is a fast-growing tourism industry segment and major wellness tourism destinations are found in the Asia–Pacific region, including India. The region of Kerala in India has an abundant natural, cultural and entrepreneurial resources for the development of wellness tourism. These resources are centered on the unique and traditional Ayurveda treatment, complemented by impressive natural landscapes and rich cultures and history. Despite the abundance and quality of resources and services provided by a large number of stakeholders, Kerala lacks a branding strategy for differentiating Kerala as a wellness tourism destination to compete in international markets. A stakeholder-based participatory process was developed to co-create a branding strategy, involving a destination audit supported by an online conjoint analysis survey to discover the relative importance of ‘high-level’ attributes associated with Kerala’s wellness tourism resources. The most important attributes are ‘Fits with strategic priorities of the organisation’ and ‘Ability to integrate into wellness tourism packages’. The main resources complementing wellness services are natural features and cultural heritage. This research contributes to stakeholder-based participatory methods for destination branding.
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Rasheed, Shenaz, P. Venkatesh, Dharam Raj Singh, V. R. Renjini, Girish Kumar Jha, and Dinesh Kumar Sharma. "Who cultivates traditional paddy varieties and why? Findings from Kerala, India." Current Science 121, no. 9 (October 10, 2021): 1188. http://dx.doi.org/10.18520/cs/v121/i9/1188-1193.
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Sheldon, Victoria. "Vitality, Self-healing and Ecology: The Flow of Naturopathic Thought Across the United States and India." Society and Culture in South Asia 6, no. 1 (January 2020): 121–43. http://dx.doi.org/10.1177/2393861719883093.
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For over 5,000 years, the region now known as India has held a rich reservoir of medical systems, each providing distinct orientations towards illness experience, aetiology, cure and prevention. Since the turn of the twentieth century, there has been a considerable rise in the cultural recontextualisation of European and North American medical traditions in South Asia. With a focus on the guiding concepts of vitality, self-healing and ecology, this article maps the transnational trajectories of naturopathy across three sites: its instantiation into the United States’ early 1900s cultural climate of health epidemics and industrialisation; its rearticulation into the context of Gandhian anti-colonial movements in India; and its transformation into a mode of asserting public health and environmental advocacy in contemporary India. After tracing the trajectory of naturopathic thought, this article will provide a practitioner profile of naturopathy Dr Jacob Vadakkanchery as well as a framing of his politicised response to the 2018 floods in Kerala, south India. This particular examination serves as a microcosm of a larger trend: contemporary practitioners in India overtly re-frame naturopathic concepts in relation to immanent environmental and public health concerns.
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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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Manuprasad K S, Sachin Mangattu, and Amritha S Sarma. "Review on traditional diagnosis and management of snakebite in Ayurveda." International Journal of Research in Pharmaceutical Sciences 11, no. 4 (December 24, 2020): 7386–90. http://dx.doi.org/10.26452/ijrps.v11i4.3923.
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Toxicology started right from the prehistoric era when man lived in caves of forests. Reptiles originated nearly 240 million years ago, but man was born only nearly about 4 million years back. A man had to survive; he had to fifth against many odds. Snake venom is one of these odds, and treatment of poisonous would have started with the first affliction by poison on man. It is believed that in India, about 2 million people are bitten by snakes annually of which 15,000 to 30000 cases prove fatal. The problem became more after urbanization and deforestation. In the early decades of the 19th century, it has been recorded by the scholars that the mortality rate in snakebite victims was higher chiefly in rural India by the unavailability of emergency medicines and poor transportation facilities. Still, recently this has been changed significantly by providing ASV (anti snake venom) as a primary treatment through hospitals of tertiary levels. Traditional poisoning healing system was also parallel to this in rural areas of south India, especially in the state of Kerala, belief in the Traditional poisoning healing system were the main motives for it. Here an attempt has been made to explore the Traditional Visha chikitsa Sampradaya of Kerala, which is quite different from classical Granthas of Ayurveda (textbook) such as Bruhatrayees along with mainly used formulations in Visha chikitsa.
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Krishnankutty, Jayasree, Michael Blakeney, Rajesh K. Raju, and Kadambot H. M. Siddique. "Sustainability of Traditional Rice Cultivation in Kerala, India—A Socio-Economic Analysis." Sustainability 13, no. 2 (January 19, 2021): 980. http://dx.doi.org/10.3390/su13020980.
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Traditional rice cultivars and cultivation are on the decline in most rice-growing areas, mainly as a result of their low productivity. Packed with nutritionally, environmentally and locally superior qualities, traditional cultivars hold the key for sustainability in rice cultivation. This study explored the dynamics of traditional rice cultivation in Kerala, India. It examined the economic, institutional and socio demographic factors involved in the production and marketing of traditional rice. We employed a multinomial logit model and discriminant function analysis to extract the key factors governing farmers’ marketing behaviour, and various cost measures to study the economics of rice enterprises. The socio-demographic factors were analysed using descriptive statistical tools. Holding size and institutional support were the main factors governing the marketing behaviour of farmers. Even though traditional rice farming was not found to be cost-effective in implicit terms, it was remunerative when imputed personal labour and owned land costs were not considered. The study found that traditional farmers are ageing, have a lower education and use limited marketing channels. However, the majority of them were satisfied with their farm enterprise. By streamlining the market support mechanism and processing facilities, traditional rice would most likely gain momentum in key areas.
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Soja S and Saradha M. "Documentation of medicinal plants used by the traditional healers, mayannur forest, thrissur district, kerala, india." Kongunadu Research Journal 8, no. 2 (December 30, 2021): 8–26. http://dx.doi.org/10.26524/krj.2021.14.
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The study was carried out to document the medicinal plants used by the traditional healers in Mayannur Forest, Thrissur District, Kerala, India. In the present study, 107 plant species belonging to 46 families were documented in the Mayannur forest, Kerala. The informants of an age group ranging from 50-80 were selected for collecting data of the plants in the forest. The medicinal plants such as herbs (36%), shrub (19%), trees (27%) and climbers (18%) were mainly used by traditional healers for the treatment of fever, wound healing, skin diseases and menstrual problems. Saraca asoca was mainly in the traditional medicines to cure diseases and for treating menstrual problems. Medicinal plants used by the traditional healers were documented along with their scientific name, common name and medicinal uses. The present study shows that, the plant material mainly used was leaves for the treatment of diseases. Among the 107 plant species Rare Endangered Threatened (RET) plant species were also documented. Documentation of knowledge and conservation of the endangered plants helped for the sustainable development.
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Chandran, P., S. K. Ray, T. Bhattacharyya, P. Srivastava, P. Krishnan, and D. K. Pal. "Lateritic soils of Kerala, India: their mineralogy, genesis, and taxonomy." Soil Research 43, no. 7 (2005): 839. http://dx.doi.org/10.1071/sr04128.
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In this study, we report the chemical and mineralogical characteristics of 4 benchmark Ultisols of Kerala to elucidate their genesis and taxonomy. The taxonomic rationale of the mineralogy class of Ultisols and other highly weathered soils on the basis of the contemporary pedogenesis is also explained. The Ultisols of Kerala have low pH, low cation exchange capacity, low effective cation exchange capacity and base saturation, with dominant presence of 1 : 1 clays and gibbsite. Presence of gibbsite along with 2 : 1 minerals discounts the hypothesis of anti-gibbsite effect. Since the kaolins are interstratified with hydroxy-interlayered vermiculites (HIV), the formation of gibbsite from kaolinite is not tenable. Thus, gibbsite is formed from primary minerals in an earlier alkaline pedo-environment. Therefore, the presence of gibbsite does not necessarily indicate an advanced stage of weathering. On the basis of a dominant amount of gibbsite, a mineralogy class such as allitic or gibbsitic does not establish a legacy between the contemporary pedogenesis and the mineralogy. The dominance of kaolin–HIV in the fine clays of Ultisols and their persistence, possibly since early Tertiary, suggests that ‘steady state’ may exist in soils developed on long-term weathered saprolite. Since the present acid environment of Ultisols does not allow desilication, the chemical transformation of Ultisols to Oxisols with time is difficult to reconcile as envisaged in the traditional model of tropical soil genesis.
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Padmasani, Dr, and V. Remya. "Kerala: Health Tourism Hub for Ayurveda." International Journal of Social Sciences and Management 2, no. 3 (July 25, 2015): 222–27. http://dx.doi.org/10.3126/ijssm.v2i3.12755.
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Health/Medical tourism is a booming niche tourism market in the tourism industry. The main reason for the increasing trend is the high cost of treatment, long waiting time, less insurance coverage in developed countries and the attitude of people to spend holidays in a quality manner with the aim of improving health. In India, Kerala is emerging as a prime health tourism hub for its Ayurveda packages. The state attracts millions of foreign and domestic tourists to visit the state’s incredible heritage and experience the traditional nature based treatment therapies. The volume of tourist arrivals in Kerala had experienced a stupendous growth of 7.7 per cent in 2014 from 4.3 per cent in 2001 (Annual report of Tourism Statistics, Department of Tourism, Government of Kerala). This study aims to profile the tourists visiting Kerala for Ayurvedic treatment and to identify the destination image factors making Kerala an attractive place for Ayurveda health tourism. For this purpose, 150 domestic tourists availing Ayurvedic treatment in Kerala were selected on the convenience of the researcher. In order to analyse the objectives, the Descriptive Statistics, Factor Analysis and One-way ANOVA were employed and the results revealed that service quality, attraction, opportunity, benefits and promotion were the destination image factors making Kerala an attractive place for Ayurvedic Health Tourism. The present study identifies the strength of Kerala for Ayurveda health tourism which helps the destination managers and the service providers witha better understanding of the market for elevating Kerala and its Ayurveda in this niche market.Int. J. Soc. Sci. Manage. Vol-2, issue-3: 222-227 DOI: http://dx.doi.org/10.3126/ijssm.v2i3.12755
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Kalorth, Nithin, and Rohini Sreekumar. "'SEEDS' of 'Good Lessons' through 'Many a Drop'-- Media Initiation in Environmental Education: An Indian Model of Environmental Pedagogy." Earth Common Journal 5, no. 1 (October 17, 2015): 1–14. http://dx.doi.org/10.31542/j.ecj.312.
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Environmental communication is now an emerging and a significant curriculum from schools to research centers. The effective and efficient environmental communication occurs when learners interact with their surrounding environment/ecology in which they live and reciprocate for sustainable protection and restoration of it. Developing countries in Asia and Africa are now setting up new role models and practices in curricula of environmental communication. The traditional theory based environmental communication curriculum of the last century is now actively investigated and restructured through community based learning, affirmative actions, and student centered participatory curriculum. Kerala, a southern State in India, serves as an exemplar of this new eco-venture. Through case studies like, Nalla Paadam (Good Lesson), Palathulli Project (Many a Drop Project) by the Malayalam language daily ‘Malayala Manoram’, and SEED project by another Malayalam daily ‘Mathrubhumi’, this paper analyses the innovative curriculum practices in the state of Kerala in India.
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Latha, K. P. Deepna, Sheeba Veluthoor, and Patinjareveettil Manimohan. "On the taxonomic identity of a fungal morph used in traditional medicine in Kerala State, India." Phytotaxa 201, no. 4 (March 5, 2015): 287. http://dx.doi.org/10.11646/phytotaxa.201.4.4.
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A hypogeal fungus, referred to in the local Malayalam language as nilamanga (meaning hypogeal mango) is often used by traditional healers and tribal people in Kerala State, India as a cure for an assortment of ailments. Taxonomic identity of this fungal morph has long intrigued mycologists starting from M. J. Berkeley who provisionally named it as Sclerotium stipitatum Berk. & Curr. in 1860. Its unique morphology and total lack of spores of any kind defied proper identification. Morphological examinations revealed that a nilamanga specimen that we obtained recently from Kerala was indistinguishable from Berkeley’s Sclerotium stipitatum currently preserved at Kew herbarium. Molecular phylogenetic methods unequivocally proved that the nilamanga specimen was Xylaria acuminatilongissima, a termite associated species first reported from Taiwan. The hypogeal origin of nilamanga specimens indicate that they could very well be growing on abandoned subterranean termite nests. The sterile structure can be considered as a morphologically variable, multihyphal aggregated sclerotial stage of the fungus that can remain dormant or quiescent when the environment is unfavourable.
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Abraham, Leena. "Sociology of a Regional Medicine." Asian Medicine 13, no. 1-2 (September 10, 2018): 276–97. http://dx.doi.org/10.1163/15734218-12341416.
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AbstractThe trajectories of the twentieth-century modernization of Ayurveda varied in different parts of India. This article, which is based on interviews with Ayurvedic practitioners from several social backgrounds and training modalities, analyzes the social dimensions of Ayurveda’s transformation in twentieth-century Kerala, South India. It argues that in the twentieth century Ayurvedic practitioners from two caste groups, Ezhavas and Brahmans, who belonged to established medical lineages were active in the institutionalization of a distinctive therapeutic tradition in the region that is now known as Kerala. Both groups devised new pedagogic, clinical, and manufacturing strategies to protect their family- and caste-based medical lineages and made good use of the new avenues offered by the modern state, modernized Ayurvedic education, and the market to reproduce, adapt, and consolidate their position in Ayurveda in the region. The concept of “inheritance capital” is used to explore the consolidation and reproduction of regional medical lineages and the associated social advantages over successive generations.
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Roshnath, Ramesh. "Solving species quandary: why awareness programs are pivotal in snake conservation." Herpetological Journal, Volume 29, Number 4 (January 1, 2019): 214–18. http://dx.doi.org/10.33256/29.4.214218.
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Snakes are feared but largely misunderstood by the public. In India, a country with ancient cultures and traditions, snakes were historically worshiped and their habitats were protected as sacred. However, over time these values have shifted to non-conservative approaches, even with people killing snakes on encountering them. This attitudinal change is an indication of knowledge erosion. A closed-ended survey was conducted for 300 randomly selected people in Kerala, India in the age range of 21-55 years to discern their skills in identifying common snake species, and evaluate their attitudes and knowledge about the importance of snakes in the environment. The study showed a lack of knowledge among the responders regarding snakes. Common snakes were not familiar, venomous and non-venomous snakes were mis-classified, and a lack of knowledge about post-bite treatment was observed. Therefore, there is an urgent need for planned conservation education and awareness programmes to build a snake-friendly society. A better understanding of snakes will supplement conservation in the future, and can minimise human-snake conflicts.
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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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Leela, PU. "OA02.03. Healers in the context of culture: The ashtavaidya tradition of Kerala, South India." Ancient Science of Life 32, no. 5 (2013): 9. http://dx.doi.org/10.4103/0257-7941.123821.
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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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Vijayakumar, S., J. E. Morvin Yabesh, S. Prabhu, M. Ayyanar, and R. Damodaran. "Ethnozoological study of animals used by traditional healers in Silent Valley of Kerala, India." Journal of Ethnopharmacology 162 (March 2015): 296–305. http://dx.doi.org/10.1016/j.jep.2014.12.055.
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C, Amrutha, and Praveen BS. "A BOOK REVIEW ON SIRASEKKADI VIDHI: A GUIDE TO TRADITIONAL PRACTICES OF KERALA, INDIA." International Journal of Research in Ayurveda and Pharmacy 12, no. 6 (January 7, 2022): 93–95. http://dx.doi.org/10.7897/2277-4343.1206179.
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Sirasekkadi Vidhi is a handbook on principles and practice of Panchakarma procedure with Malayalam commentary Bhavaprobodhini by the author and English Annotations by the editor. This book does the basic treatment principles of Ayurveda, its explanation, and scientific analysis. To overcome the lack of proper guidelines (except some basic information) in classical texts about procedures, including Sirasseka, Kayaseka, Pinda Sveda, Annalepana, Shirolepana, Kalavidhi, Snehapana Vidhi are elaborated in this text.
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Krishnankutty, C., K. Thampi, and Mammen Chundamannil. "Demand and supply of Teakwood in Kerala." Indian Journal of Forestry 33, no. 1 (March 1, 2010): 1–5. http://dx.doi.org/10.54207/bsmps1000-2010-rsb55f.
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This paper analyses the demand-supply situation of Teakwood in Kerala State in India. The total demand for Teakwood during 2000-2001 was 96,294 m3, which was 4.7 per cent of the total demand for all timbers. Among the timber-using sectors, housing was the largest Teakwood-using sector. Teakwood export to other States within the country was 13,812 m3 of which 6335 m3 was Teak poles. The international export was only 113 m3. Of the total Teakwood supply, forest plantations accounted for 52 per cent, import 15 per cent and areas outside forests contributed the remaining 33 per cent. Production and consumption of Teakwood was more or less matched, with only a small deficit of 667 m3. Kerala, a traditional exporter, has now become a net importer. Shortening of the rotation age of forest Teak plantations to 50 years has reduced the production of larger girth logs. A policy for increasing the rotation age of forest Teak plantations must be adopted to make available high value larger girth logs for the national and international markets.
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G.M, Greeshma, Manoj G.S, Bosco Lawarence, and Murugan K. "BRYOPHYTES, THE IGNORED MEDICINAL HERBALS OF THE BIOLOGICAL WORLD - A SEARCH AT NEYYAR WILDLIFE SANCTUARY, TRIVANDRUM, KERALA." Kongunadu Research Journal 3, no. 1 (June 30, 2016): 22–25. http://dx.doi.org/10.26524/krj120.
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Currently, the medicinal potential of bryophytes has received immense value in pharmaceutical industries and many phytochemicals have been isolated, characterized from this group. Native North Americans and Chinese are in forefront in bryological research compared to India. Traditional and ethnic uses of Indian bryophytes with description and illustration were seen in Hortus Malabaricus. Information about the medicinal use of bryophytes in terms of microbicidal, anti-inflammatory and antitumour are traced in developed countries. Despite, the long history of medicinal bryophytes used by tribal and local peoples their significant utilization in medicines is still scanty. Present report is an attempt to create awareness about this group of plants from Neyyar Wild Life sanctuary, Trivandrum, Kerala.
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R. Rajendran, S. Sasi, V. Meenakshy T. Suresh, R. Heera Pillai Dilip Kumar, and Athira Sugathan K. Regu. "Study on Vector Dynamics of Zika Virus Outbreak in Thiruvananthapuram, Kerala, India." International Journal of Current Microbiology and Applied Sciences 10, no. 12 (December 10, 2021): 54–71. http://dx.doi.org/10.20546/ijcmas.2021.1012.008.
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The first laboratory confirmed case in Kerala was reported in Thiruvananthapuram, on 8th July 2021. Since then, 83 ZIKV positive cases have been reported from Kerala, with majority of cases from Thiruvananthapuram Municipal Corporation (TMC) area. Entomological surveillance was carried out in 19 wards of TMC including 9 micro containment wards. Three species of Aedes (Stegomyia) mosquitoes-Ae.aegypti, Ae.albopictus and Ae.vittatus could be collected from the survey areas and among this, Ae.albopictus was the predominant species. The Aedes larval indices such as House index, Container index and Breteau index were found above the critical level in all the surveyed areas. Analysis on immature Aedes output in different container types indicated flooded cement floors/water stagnated areas in newly constructing sites had the highest container productivity (43.08) followed by discarded tires (15.68) and plastic containers (11.62). The highest container/breeding site efficiency was noted in the same flooded cement floors (4.0) followed by grinding stones/cement tanks/cement pits (2.97) and in discarded tires (1.92). ZIKV could be detected from Ae.aegypti, Ae.albopictus and Ae.vittatus mosquitoes. The detection of ZIKV from Ae.albopictus and Ae.vittatus in the present study is the first report from India. Transovarial transmission could be noted in this outbreak investigation. The outbreak of ZIKV in the state capital causes a serious public health concern all over the state. The right approach will certainly rely on intensive source reduction activities and implementation of both traditional and newer vector control interventions with the active participation of the community.
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Madhavan, Harilal. "Innovation System and Increasing Reformulation Practices in the Ayurvedic Pharmaceutical Sector of South India." Asian Medicine 9, no. 1-2 (December 11, 2014): 236–71. http://dx.doi.org/10.1163/15734218-12341330.
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This article emphasises the role of domestic knowledge capabilities and networks in shaping an incentive structure for innovation and research. I combine an analysis of in-house research activities by ayurvedic firms in South India with their inter-firm and inter-institutional relations in the establishment of a new innovation regime aiming to promote growth in the ayurvedic sector. The tensions typical of this competitive environment are discussed by paying attention to the absence of contingent regulatory practices and the recent efforts in this direction as illustrated by the use of the ‘Magical Remedies Act’ to curtail the claims of many firms in the market. The ayurvedic pharmaceutical company Oushadhi owned by the Government of Kerala as well as the private firmssnaOushadhasala Pvt. Ltd. and Vaidyaratnam Oushadhasala Pvt. Ltd. (all from Thrissur district of Kerala) are analysed to delineate their research priorities and bottlenecks for innovations. The data of this ayurvedic sector is contrasted with the case of the Kani tribe and the ways in which their traditional knowledge has been reformulated into an industrial ayurvedic product. Through this exploration, the paper attempts to offer an economic explanation for increasing reformulation practices in Ayurveda.
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Dequen, Jean-Philippe. "Back to the Future? Temporality and Society in Indian Constitutional Law: A Closer Look at Section 377 and Sabarimala Decisions and the Genealogy of Legal Reasoning." Journal of Human Values 26, no. 1 (January 2020): 17–29. http://dx.doi.org/10.1177/0971685819890181.
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‘On the 26th of January 1950, we are going to enter into a life of contradictions. In politics we will have equality and in social and economic life we will have inequality’. B. R. Ambedkar’s famous last speech to the Constituent Assembly on 25 November 1949 still resonates within contemporary Indian constitutional law, and even more so his following interrogation: ‘how long shall we continue to live this life of contradictions?’ Prima facie societal, the contradiction is however also a temporal one, Indian constitutional law being founded on both the British traditional idea of ‘continuum’ and the American inspired revolutionary principles of ‘pursuance’ of a novel legal and social order. Two recent Indian Supreme Court decisions pertaining to the de-criminalisation of same sex relations ( Navtej Singh Johar v. Union of India) and for the right of menstruating women to enter the Sabarimala Temple in Kerala ( Indian Young Lawyers Association v. Union of India) offer through their differing and sometimes dissenting opinions a glimpse at those temporal contradictions. Through an analysis of both decisions and in particular that of Chandrachud J. and Malhotra J.’s judgements, this article seeks to highlight two radically differing conceptions of temporality applied to constitutional issues, which can themselves be linked back to the transposition of the legal positivist discourse in India within the colonial era: on the one hand, an attempt to continue Common law’s empirical-based tradition and on the other hand, an (apparently) a-historical perception of Law drawn from neo-Roman civilian legal discourse and later normative positivism. If both branches of legal reasoning aim at protecting minorities’ rights, the value they inscribe to History within the realm of Law cannot be further apart.
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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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Freeman, Rich. "Rubies and Coral: The Lapidary Crafting of Language in Kerala." Journal of Asian Studies 57, no. 1 (February 1998): 38–65. http://dx.doi.org/10.2307/2659023.
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This paper addresses the problematic birth of the Malayalam language of Kerala in medieval South India. I say “problematic” because, of course, languages are never really born. Indeed, the dominant tradition of language genesis in India long asserted that all languages there only gradually arose by degenerate mutation out of the primordially beginningless Sanskrit. If there is a general truth to be found here, it is that since there are no human communities without speech, novel forms of language must always be emergent from earlier forms. Language genesis is thus always a matter of linguistic differentiation, away from some standard and towards another. But the sustained contrivance of these particular claims for Sanskrit also reflects another linguistic truth: that languages and their constituent elements are routinely shaped, conditioned, and ideologically figured by being themselves made into objects of discourse. In terms of language differentiation, this means the continuum of transformations that may at some point coalesce into a claim for linguistic separateness is always modeled and monitored in and through language itself. The reflexive or metalinguistic nature of this process, however, is always contextually oriented to the social fields in which it operates, so that the ideological positions and interests in those fields tend to carry over into the discursive products of a language and its literature. This study will attempt to highlight the web of relations among language varieties, ideologies, social contexts, and identities, as documented in a treatise on the language of medieval Kerala when that region first raised its claims for a distinctive linguistic identity.
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Dilipkumar, EK, GR Janardhana, and M. Abhijith. "Herbal Recipes used by traditional healers towards Reproductive and Urinary healthcare in Wayanad (Kerala) India." International Journal of Phytomedicine 9, no. 1 (March 30, 2017): 43. http://dx.doi.org/10.5138/09750185.1721.
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<p>The traditional healers in Wayanad (Kerala), India possess rich aboriginal herbal medicinal knowledge (AHMK). This investigation has brought in to light many valuable therapeutic measures which were at the verge of extinction. Validation and documentation of some of such valuable in formation was hence done in order to conserve at least a part of this aboriginal ethno medicinal heritage. The study consists of three consecutive phases. In the first phase a methodology for the study including work plan was elucidated. A field level testing of the method was executed at a selected study site. In the second phase an extensive data collection cum field appraisal long three calendar years commences from July 2010 to July 2013 was conducted. In the final and third phase, validation and recording of the valid responses was done. A total of 60 species distributed in 56 genera belong to 38 families were identified being used in 67 recipes meant for 15 reproductive and urinary healthcare measures in Wayanad (Kerala), India. 31 herbs, 28 trees, 22 climbers and 16 shrubs were among the medicinal constituents. The therapeutic ingredients includes Fresh whole plants (12), dried whole plant (08), fresh root (2), dry root (29), fresh tuber (01), dried tuber (17), fresh bark (01), dried bark (02), fresh leaves (04) dried leaf (01), dried stem (01), dried petiole (01), pith powder (01), dried gum (2), fresh inflorescence (01), dried inflorescence (01), fresh flower (03), dried stamen (01), dried fruits (07), dried seeds (11), and seed oil (01). Validity stands maximum when FPVS was four and minimum when FPVS was two. Among the 67 medicinal recipes 59 has highest FPVS and the remaining 08 has mediocre FPVS. Many of the aboriginal herbal medicinal cultures (AHMC) and the associated therapeutic knowledge and practices still alive in the district are at the verge of extinction. The present study hence pivots around the conservation issues of this aboriginal medicinal heritage, particularly in the cure and management of urinary and reproductive ailments. This improves and sustains the aboriginal therapeutic system to contribute better to the national health repository.</p><p> </p>
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Cleetus, Burton. "Hereditary Physicians of Kerala: Traditional Medicine and Ayurveda in Modern India, written by Indudharan Menon." Asian Medicine 15, no. 2 (February 17, 2021): 342–44. http://dx.doi.org/10.1163/15734218-12341478.
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Chaudhuri, Tapoja. "From policing to 'social fencing': shifting moral economies of biodiversity conservation in a South Indian Tiger Reserve." Journal of Political Ecology 20, no. 1 (December 1, 2013): 376. http://dx.doi.org/10.2458/v20i1.21752.
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In recent years, scholarly and civil society debates regarding tiger conservation in India have been sharply divided both in favor and against the efficacy of 'fortress' models of conservation that discourage subsistence-level access to resources by the local poor. Such debates have been further intensified since 2005 due to a drastic drop in the wild tiger population – presumably due to illegal poaching – and the passing of a Forest Rights Act that grants forest lands ownership rights to traditional forest-dependent communities. This article analyzes local community-forest collaboration in the Periyar Tiger Reserve in Kerala in Southern India. Periyar Tiger Reserve has been the only 'success story' out of the seven national parks where the India Eco-Development Project was implemented in 1997. The IEDP was funded by the World Bank, the Global Environmental Facility, and the Government of India to solicit the support of forest-adjacent communities in protecting wildlife habitats by offering them market-based livelihood opportunities. Information comes from ethnographic research conducted ten years after the Eco-Development Project was first implemented, and studies of the evolving nature of state-community relationships under the umbrella of a newly formed 'Government Organized Non-Governmental Organization' or GONGO. Theoretically, the article focuses the role of emotions and identity politics in shaping the worldviews of the participating community members, and not on the economic incentives of stakeholders. In doing so, I propose a more nuanced analysis of community-state relationships than is offered by polarized debates amongst conservationists and people's rights advocates in India and elsewhere. I illustrate the sense of ownership and regional pride shared by different social actors, in the context of the continuation of the fortress model of conservation.Keywords: Biodiversity conservation, fortress conservation, eco-development, social fencing, identity politics, indigenous communities, tiger reserve, Kerala, India.
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Adabiya, H. "Maritime relations between Kollam and the portuguese – A review." ADVANCE RESEARCH JOURNAL OF SOCIAL SCIENCE 11, no. 2 (December 15, 2020): 64–68. http://dx.doi.org/10.15740/has/arjss/11.2/64-68.
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India has an ancient and glorious maritime history and tradition in which the Kerala Coast occupied a position of pride from very early days. The coast of Kerala has a rich and long maritime heritage. The geographical situations and economic resources made this country a great trading and maritime power. Kollam is an important trading town with a well set up Port. It had trading relation with Chinese, Arabs and other oriental world. Kollam is an old sea Port town on the Arabian coast had a sustained commercial reputation from the days of Phoenicians and the Romans. The place was famous for trade in cotton, pepper, ginger, cardamom and other articles of merchandize. Moreover plenty of fish, rice, bananas, fruits and pulses available there.The Portuguese were the first Europeans to establish a trading centre at Kollam. The present paper seeks to analyze the maritime intercourse between Kollam and the Portuguese. The arrival of Vasco Da Gama at Calicut in1498 brought Kerala into the arena of international politics. Thangasseri in Kollam is one of the earliest settlements of the Portuguese. Certainly, the impact of the early colonizers on Thangasseri is very deep. It brought about far reaching changes in the socio-cultural and religious map of the city. It is true that the arrival of Portuguese made many socio-economic changes in Kerala. The Portuguese policy of establishing their supremacy cannot be confined to trade alone.
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Vijayan, K. Sajith, and Karin Bindu. "Kerala´s Ancient Mizhavu Drum: Transformations and Sustainability." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 8 (December 9, 2021): 27–38. http://dx.doi.org/10.30819/aemr.8-4.
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The Kerala state in India offers a huge assemblage of various percussion eccentricities. Each percussion instrument sustains and preserves its own attributes: some drums accompany visual arts, others create a vibrant world of percussion music, and a few maintain both attributes. Almost all instruments are related to ceremonial pursuance and worship customs. Mizhavu is a single-headed drum from Kerala that employs these kinds of ceremonial pursuance. The purpose of the instrument, which had also been used in temples in Tamil Nadu, is to accompany the Kūṭiyāṭṭam and Kuttu performances in the great temples (mahakshetras) for the pleasure of God’s souls and the invocation of their powers. Kūṭiyāṭṭam and Kuttu – Kerala’s Sanskrit drama performing art forms – have been recognized as Intangible Cultural Heritage due to 2000 years of tradition. As ‘visual sacrifice’ staging scenes from the Ramayana and Mahabharata, they combine dance with theatre performance, Sanskrit verses (slokas), and percussive music in a ritualistic context. The main supporting percussion instrument (mizhavu) serves as deva vādyam – an instrument for the deities. Its classification as a one-headed drum covered with skin (avanaddha vadya of the dardura type) goes back to the Natya Shastra of Bharatamuni – some 2000 years ago. Definitions as kettledrum (bhanda vadya) trace it back to Kautilya’s Arthasastra. The Buddhist Pali Tripitaka refers to pot drums (kumba toonak). Tamil epics mention a muzha or kuta muzha drum. Publications in recent decades nearly mention that drum. Production methods, forms, and material of the drum have changed over the ages. Attached to the artistic heritage of a certain Brahmin caste – the Nampyar – the drum has spent a long period in the environment of temple theatres. Since 1966, it has been taught to pupils of all castes at the Kerala Kalamandalam, Thrissur District. P.K.K. Nambiar worked as the first mizhavu teacher in the later added Kūṭiyāṭṭam department. He was followed by his pupil K. Eswaranunni, the first mizhavu guru from another caste, fighting for acceptance among members of Chakyar and Nampyar families. As a passionate master with numerous awards and performance experience all over the world, K. Eswaranunni has trained most of the contemporary mizhavu percussionists, who are still performing all over India as well as abroad. This paper gives an overview of the instrument and shows how the mizhavu is described by both gurus in their books written in Malayalam and by both authors including their personal relations to the drum.
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Alex, Chembakassery Jose, Koladyparambil Chinnan Soumya, and Thavalathadathil Velayudhan Sajeev. "A report on the moth (Lepidoptera: Heterocera) diversity of Kavvai River basin in Kerala, India." Journal of Threatened Taxa 13, no. 2 (February 27, 2021): 17753–79. http://dx.doi.org/10.11609/jott.4625.13.2.17753-17779.
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In the present paper, we report the presence of 503 species of moths (343 identified to species, 160 identified to genus) that belong to 371 genera under 42 families. The study was conducted at Kavvai River basin, northern Kerala, India for three years from 2015 to 2017. Traditional light trapping method was employed to collect the moths during the night. Among the families reported, Erebidae was the most dominant family followed by Crambidae, Geometridae, Noctuidae, and Pyraliade. The study highlights the significance of the riverbasin in conserving rich diversity of invertebrates.
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Morvin Yabesh, J. E., S. Prabhu, and S. Vijayakumar. "An ethnobotanical study of medicinal plants used by traditional healers in silent valley of Kerala, India." Journal of Ethnopharmacology 154, no. 3 (July 2014): 774–89. http://dx.doi.org/10.1016/j.jep.2014.05.004.
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