http://www.xlweb.com/heritage/asian/christianity-conference.htm Accession Date and Time 10-10-2011; 11.25 AM
FIRST INTERNATIONAL CONFERENCE / SEMINAR ON THE HISTORY OF EARLY CHRISTIANITY IN INDIA
(From the advent of St. Thomas to Vasco de Gama)
(13th – 16th August 2005 in New York)
The history of Christianity in India is traceable to the advent of St. Thomas soon after the crucifixion of Jesus Christ. But this has been a subject of controversy for a long time owing to lack of documentary evidences. Now, we are able to get lot of evidences both internal and external to testify to the existence early Christianity in India from the period of St. Thomas.
History in early India is different from history as conceived in Europe and other countries. There was no pure historical document in India with chronological details and whatever is available as ancient historical documents are a blending of historical facts with fictional elements. Literatures were the main sources for reconstructing history and they were not very particular in documenting facts as they were but in depicting facts as the author of the text interpreted in his own impressionistic way. Consequently, there are lot of mythicization in the so-called historical materials and any attempt to demythicize them will sometime leads to distortion of history.
There are two important views about the origin of Christianity in India ; One holds that Christianity came to India through the works of the apostles St. Thomas & St. Bartholomew. The other view is that the merchants and the missionaries of East Syrian or Persian Church brought Christianity to India. The Indian tradition on the advent of St. Thomas to Malabar seems to be a very concrete tradition supported by lot of historical evidences. The Acts of Judas Thomas written in Syriac by the Edezza circle in 3rd century A.D. seems to be the earliest record that speaks about this tradition. In addition to this, a number of stray passages in the writings of Origen, Eusebius of Caesarea, Rufinus of Aquileia, Socrates, Ephrem of Nisibis, Gregory Nizianzus, Ambrose and Jerome speak about the visit of St. Thomas to India, even though there are still some others who deny this claim. St. Ephrem composed hymns glorifying St.Thomas whose relics were being venerated in a shrine at Edizza where this great Syrian poet - theologian was living.
Another work namely The Teaching of the Apostles in Syriac (Didascalia) also speaks about the same tradition. According to this work “India and all its own countries and those bordering on it even to the farther sea, receives the Apostles hand of the priest hood from Judas Thomas, who was guide and ruler in the Church he built there”. There is another tradition which speaks at length about the advent of St. Bartholomew to India. But we are not able to come across adequate internal evidences although St. Jerome and Eusebius of Caesarea of the 4th century AD speak about this tradition. These two writers refer to this tradition while speaking about the visit of Pantaenous to India in the 2nd century A.D.
According to Eusebius , “Pantaenous is said to have gone among the Indians where a report is that he discovered there the Gospel according to St. Matthew among some who knew Christ ; Bartholomew, one of the Apostles had preached to them and had left them the writings of St. Matthew in Hebrew letters. According to St. Jerome, Demetrius, Bishop of Alexandria, sent Pantaenous to India”. But few other scholars deny the advent of Bartholomew to India and according to them, Jerome would have mistaken Ethiopia to India. But scholars like A.C. Perumalil and G.M. Moraes proved the otherwise. According to them, Bombay region on the Konkan coast may be the place referred to with regard to the visit of Bartholomew. Since the traditions about Bartholomew and St. Thomas intermingled, the references about Bartholomew might have been lost in course of time. According to A.C. Perumalil, Bartholomew Christians continued as a separate community until the coming of the Portuguese and then merged with the Christians of Bombay.
The South Indian tradition about St. Thomas is preserved in an oral tradition and in the tradition about St. Thomas Christians who claim their Christian origin from St. Thomas. Historians consider the Coromandal tradition of St. Thomas as very ancient to the Malabar tradition. The Malabar tradition about St. Thomas is comparatively later but it is strong and vital. This tradition associates St. Thomas with definite places and specific families. The Malabar tradition which associates St. Thomas with Palaiyur, Parur, Kokkamangalam and Niranam is not contradicting with any other tradition. The Coromondal tradition centres on Mylapore where the tomb of the apostle is pointed out. Marcopolo, the Venetian travellor, visited the tomb in A.D.1295 and no rival tradition has contradicted this tradition. It is said that the Christians of Malabar enjoyed peace during the early centuries and they were supported by Non-Christian rulers. There is a tradition that St. Thomas conferred priesthood in the members of certain families in Malabar.
The Early Christian community in India is alleged to have suffered decline in due course and it was constituted by groups of Christians who came from Persia and hence there were close relationship between Christianity in India and the Early Church of Persia. The Chronicle of Seert, an important East Syrian document of 7th century AD makes reference to a Bishop namely David who evangelised the Indian people between 250 - 300 AD. In the list of the 325 Bishops who attended the Nicaean Council is mentioned one John of Persian, who, according to the History of Gelasius, was bishop of the whole of Persia and Greater India.
Many groups of East Syrian Christians are often mentioned as migrated to Malabar. Among them one group is associated with Thomas of Cana (4th C. AD) and another with two saintly men Sapor and Potto (of 9th or 10th C. AD). The Malabar tradition whether recorded by the Portugese or local accounts, is always careful to distinguish Thomas, the Apostle from Thomas of Cana.
Somehow or other, East Syrian Church was looked upon by the Portugese in 16th C. AD. and by some western missionary with suspicion. They accused the Thomas Christians of fallen into the heresy of Nestorianism which the Thomas Christians vehemently deny.
Christianity in the Tamilnadu during this phase of early history was a very potential force and its ethics and other theological codes find powerful expression even in secular Tamil Classics like Tirukkural and Naladiyar. Its impact is felt in the native worship and especially in the local religions like Saivism and Vaishnavism. It is obvious that India received a number of missionaries many of whom belonged to Asia and other parts of the world. The Yavanar, probably people from Greece and Rome, spread the message of Christianity in the length and breadth of Indian soil.
Anyhow, we are able to understand that Christianity was deeply rooted in the Indian milieu, thanks to the works of proselytism by men of eminence starting from St. Thomas. But most of the records have been lost or destroyed and Christianity might have underwent lot of sea-changes owing to many a time of adversity faced by it. It has left its strong impact on the other religions of India ; it was instrumental for the emergence many number of Indian religions. Its presence is felt in all religions of India in various forms. Its impact on the emergence of Mahayana Buddhism, especially in the conception of the Bodhisatva as well as the second coming of the Maitreya Buddha, is indeed marvelous. The Early Indian Christianity, which was a part and parcel of the ancient oriental Christianity, gave strength and vigour to Indian culture and Indian ethos in multifarious ways. The deep impact exerted by the early Christianity in the early Indian ethos was indeed tremendous although its physical presence was not very glamourous today as it was shrouded by the misinterpretations and misrepresentations of the later historians of this country.
The aim of the present conference is to establish the existence of early Christianity in Indian soil with objective and well documented evidences and to study its strong impact on medieval and classical India until the advent of Vasco de Gama whose epoch - making visit inaugurated a new chapter in the cultural, and political history of this great nation. We are sure that the reconstruction of the early Christianity in India will shed new light on the history of Indian Philosophy and Indian Culture in general and this will give new orientation and new perspective to our understanding of the classical and medieval culture and civilization. The so-called Hindu historians of our day failed to see the history of India as a whole since their approaches are partial and fragmentary giving stress only to Hinduism neglecting the other forces instrumental for the building up of Indian culture. What we need to day is a wholesome and complete view of the Indian culture with objective assessment of the internal as well as external evidences and balanced presentation of facts. We are sure that this conference will throw new light not only on the early Christianity of India but also to help to reconstruct the history of India as a whole.
Proposed Topics - Tentative
1. History of Christianity in India - Problems and Perspectives
2. Advent of St. Thomas.
3. Land and Sea-routes of the early Christian Missionaries
4. The countries from where Christian Missionaries came and the geographical areas of their activities.
5. Early Christianity and the important sea-ports of India
6. Early Christian activities in India - An overview
7. Early Christians in Tamilnadu
8. Early Christians and Sangam Tamil Society.
9. Early Christianity with special reference to Canron in Sangam Literature and Thirukkural.
10. Early Christians in Malabar.
11. Early Christians in North India.
12. Early Christian Missionaries and Martyrs.
13. The External History of Early Christianity - An overview
14. Advent of St. Bartholomew
15. Foreign Records on St. Bartholomew.
16. Apocrypha & early Christianity in India
17. Acts of St. Thomas
18. Gospel of St. Thomas
19. St. Thomas and the North Indian king Gondabarus.
20. Early Christianity and Yavanar (Greeks - North India)
21. Early Christianity and Yavanar (Romans - South India)
23. Early Christianity and Yavanar (Jews and Syrians)
23. The Churches established by St. Thomas
24. St.Thomas - Santhome and Mylapore
25. Mylapore and Christianity
26. Tirukkural and Christianity
27. Inscriptions in St. Thomas Mount.
28. An objective assessment of the various traditions on St. Thomas
29. Christianity and its impact on earlier indigenous texts
30. Early Christianity and Oral traditions
31. Linguistic evidences
32. Excavations etc.
33. Christianity and the origin of Sanskrit.
34. Christianity and Indian Myths.
35. Christianity and Early Indian literature.
36. Christianity and Indian Theology.
37. Early Indian Christianity- Numismatic evidences.
38. Early Indian Christianity- Iconographic evidences.
39. Early Indian Christianity- Epigraphic evidences.
40. Thomas of Cana and Syriac traditions
41. Nestorians and Syrian Christians
42. Foreign Records on Early Christianity - An overview
43. Hebrew
44. Greek
45. Syriac
46. Ethiopic
47. Arabic
48. Persian
49. Latin
50. Coptic
51. Spanish
52. Italian
53. Armenian
54. Sanskrit
55. Records in other languages
56. Characteristic features of Early Christianity
57. Other foreign reports on Medieval Christianity
58. Marcopolo’s report about Christianity in Mylapore.
59. Divisions and Denominations in Early Christianity.
60. Early Christianity and Native Culture - An overview
61. Buddhism and Christianity
62. Christ versus Krishna - concepts and mythmaking
63. The second coming of Christ and Maitreya Buddha
64. Christianity and Bodhisatva
65. Impact of Trinity in Hinduism
66. Christianity and Saktham
67. Christianity and Saivism
68. Christianity and Vaishnavism
69. Christianity and Kaumaram
70. Christianity and Ganapathyam
71. Christianity and Sowram
72. Christianity and the Brahmasutra.
73. Christianity and the Bhagavat Gita
74. Christianity and the Six Dharshanas.
75. Christianity and Advaida.
76. Christianity and Vedanta.
77. Christianity and Agamas.
78. Christianity and the Upanishads.
79. Christianity and the Ithihasas.
80. Christianity and the Siddhar Movement.
81. Impact of Christianity in devotional literature
82.Marriage metaphor in Indian Literature.
83.The theme of suffering in Job and Harichandra.
84.Bible and the Oriental images.
85.Oriental themes and expressions in the Bible
86. Mode of worship among early Christians
87. Liturgy and devotional literature in early Christianity
88. Shared features of early Indian Christianity with the Oriental Christianity in other parts of Asia.
89. Impact of Early Christianity on Indian life - An overview.
90. Culture
91. Art and Architecture
92. Performing Arts
93. Folk traditions
94. Literature
95. Language
96. Royal patronage for Christianity
97. Christianity and Indian Political history
98. Christianity and Indian Social history.
99. Early Christianity in other parts of Asia.
100. Dilution and Corruption in Early Indian Christianity.
101. Restoration of Early Indian Christianity.
102. Symbols of Early Indian Christianity.
103. Roots of Sikkhism and Early Indian Christianity.
104. Early Christianity in Kerala.
105. St. Thomas Christians in the Context of Indian Culture.
Execution of the Project
There shall be three important main committees with a number of sub-committees to monitor and execute the project. Delegates will be selected and invited from various organisations all over the world. Persons who have done intensive study on the above topics will be invited as delegates.
I. International Advisory Committee
A committee consisting of 12 scholars of international repute may be constituted to offer guidelines on the methodology, thematic treatment and in editing the papers.
II. International Organising Committee
A Committee consisting of 12 representatives from various countries and Organisations all over the world will be constituted to offer guidelines and suggestions in the successful conduct of the conference programmes.
III. WORKING COMMITTEE
A Committee consisting of few local representatives has been constituted to monitor and execute this project with the help of the various sub-committees constituted to look after the variety of works.
Conference Programme – Tentative
The programme shall continue for five days with an inaugural session, a valedictory session and eight academic sessions which will be divided into many more sub-sessions depending upon the number of papers. There shall be five cultural programmes in the evenings. The programme is fixed tentatively to July 2005. The seminar papers will be published in 4 volumes.
Style-Sheet for Contributors
1. The total number of pages of research papers shall vary from 15 to 45 depending upon the data available and the nature of interpretations required.
2. Manuscripts should be submitted in duplicate. They must be typed or printed on one side only; double-spaced with sufficient margins on all sides to facilitate editing and styling. All notes should also be typed or printed double-spaced.
3. Notes should be consecutively numbered and presented at the end of the paper.
4. Lengthy quotations should start on a separate line and be indented; shorter quotations should run into the text with single quotation marks.
5. Citations from archival sources must specify the archival location including the town and country where an archive is located. In case of recorded oral material, the location of the recording should be specified. In other cases, the name and location of the oral informant should be clearly stated. For inscriptions, the title of the volume with publication details should be mentioned. For other details kindly follow the “M.L.A. Handbook for Writers of Research Paper”. (fifth edition) or “Writing Research Papers – A guide” by James. D. Lister.
This Conference is organised jointly by the Institute of Asian Studies, Chennai, India, The Centre for the Study of Christian Literature and Culture in Indian Languages (CSCLC), Chennai, India, and few other academic centres of advanced research in other countries. For more informations about the Institute of Asian Studies and the CSCLC visit xlweb.com/heritage/asian and www.csclc.org.
For further details on the Conference, please contact:
Litrugical Research Centre (LRC) under Syro-Malabar church conducted a Seminar in July 2011 on “Early Christian Communities of St. Thomas Tradition in India” conducted in Kalyan diocese at Mumbai where P.J.Cherian presented his paper on Pattanam and St Thomas Tradition--
Paper VI-.P.J.Cherian's Paper Title-
Dr. PJ Cherian, Director, Kerala Council of Historical Research
"The Impact of Recent Archeological Discoveries in the ancient Muziris on the
Historiography of the Establishment of Christianity in Kerala"
Now Syro-Malabar Church Holds a New Seminar on the Theme "St' Thomas and Evangelization" at Banglore
http://www.smmissionyear.org/Dharmaram%20Mission%20Seminar%20Invitation%20&%20Programme%20%281%29.pdf Accession Date and Time 10-10-2011; 12.00PM
DHARMARAM MISSION SEMINAR 2011 Dharmaram College, Bangalore 560029 Under the Auspices of the Syro-Malabar Central Committee for the Mission Year St. Thomas Christians and Evangelization 22-24, Tuesday – Thursday, November 2011 In connection with the Golden Jubilee year of the Chanda Mission, the Syro-Malabar Major Archiepiscopal Church is celebrating the Mission Year from 15 August 2011 – 15 August 2012. Chanda is the first ever extra-territorial mission area entrusted to the Syro-Malabar Church in India. The year 1962 is a ‘historical mile stone’ in the evangelization history of India as Chanda Mission was carved out of the Nagpur diocese in central India. Chanda Mission was entrusted to the CMI Congregation. The pioneering missionary priests of Chanda were trained in Dharmaram College. Several Syro-Malabar women religious congregations fielded their enthusiastic missionary sisters as well at Chanda. Mar Januarius Palathuruthy CMI, first Exarch/bishop, was the architect of Chanda Mission. The first mission territory ad gentes for the Syro-Malabar Church, outside the proper territory, the Chanda Mission, was evangelized and initially developed by the CMI missionaries. In this Golden Jubilee year of the beginning of Chanda Mission, Dharmaram College together with Dharmaram Vidya Kshetram (DVK), Christ University & the Syro-Malabar Parishes of Bangalore organize a national mission seminar. The theme of the seminar is St. Thomas Christians and Evangelization. It will be conducted from 22-24, November 2011, at Dharmaram Vidya Kshetram (DVK), Bangalore. The details of the Seminar can be had from the attached Programme Sheet. The Syro-Malabar Central Committee for the Mission Year and Dharmaram College Institutions cordially invite you to participate in this Mission Year Seminar. Venue: Dharmaram College, Dairy Circle, Hosur Road, Bangalore 560029. Kindly register your name(s) for the participation in the Seminar on or before the 25th of September 2011. Please make use of the Registration Form provided as a separate attachment. Kindly send the filled-in Registration Form, as attachment, to the Seminar Email ID: dharmisem@gmail.com for eventual confirmation of your participation. Board and lodging for the seminar participants are possible only on the days of the seminar. Please remember to book your onward and return journey tickets accordingly. With cordial invitation from the Local Committee, Dr. Thomas Kollamparampil CMI Local Convener Tel: 080-41116333 (office); 080-41116231 (personal) Email: dharmisem@gmail.com DHARMARAM MISSION SEMINAR 2011 Dharmaram College, Bangalore St. Thomas Christians and Evangelization 22-24 (Tuesday-Thursday) November 2011 PROGRAMME SHEET Tuesday, 22 November 2011 14.00 hrs Registration 14.30 hrs Inauguration: His Beatitude Mar George Alenchery, Major Archbishop 15.30 hrs KEY-NOTE ADDRESS: Mar Gregory Karotemprel CMI 16.30 hrs TEA/COFFEE BREAK 18.30 hrs PANEL DISCUSSION I (Experiences of Missionaries, Sisters, Catechists) 20.00 hrs SUPPER 20.45 hrs Cultural Items from Missions & honouring of veteran Missionaries Wednesday, 23 November 2011 06.30 hrs Eucharistic Celebration (English) 07.45 hrs BREAKFAST 09.00 hrs Biblical and Early Christian Foundations of Evangelization and the Thomas Christians of India: Dr. Andrews Mekkattukunnel (Diocese of Pala) 09.45 hrs Witnessing to Christ in the Indian Context: The Missionary Life of St. Thomas Christians: Dr. Francis Thonippara, CMI 10.30 hrs TEA/COFFEE BREAK 11.00 hrs Evangelization in India through St. Thomas Christians: Dr. Xavier Kochuparampil (Diocese of Kanjirappally) 11.45 hrs Mission Ad Gentes and the Pastoral care of Migrants according to the II Vatican Council and the Codes of Canon Law: Dr. James Pampara, CMI 12.30 hrs LUNCH BREAK 14.30 hrs The Symbols of Christian Identity: The Seven Point Program of Chanda Diocese introduced by Late Bishop Januarius CMI: Dr. Varghese Puthuparampil, CMI 15.15 hrs Challenges to Evangelization in India: Dr. Vincent Kundukulam (Diocese of Trichur) 16.00 hrs TEA/COFFEE BREAK 18.00 hrs Mission as the Cutting Edge of Theology: Dr. Anto Karokaran, CMI 18.45 hrs PANEL DISCUSSION II (on Missionary Formation by Experts) 20.00 hrs SUPPER 20.45 hrs Cultural Items from Missions and honouring of veteran Missionaries Thursday, 24 November 2011 06.30 hrs Eucharistic Celebration (Hindi) 07.45 hrs BREAKFAST 09.00 hrs Proclaiming Christ in Indian Language: Pluralisitc India and Evangelization through Dialogue and Inculturation: Dr. Saju Chackakackal, CMI 09.45 hrs Migrant St. Thomas Christians in India and Abroad: A New Way of Evangelization: Dr. Augustine Tharappath, CST 10.30 hrs TEA/COFFEE BREAK 11.00 hrs The Vocation and Mission of the Syro-Malabar Laity Today: Dr Joby Koottumkal, MST 11.45 hrs Missionary Vocations of Syro-Malabar Church and the Globalized Society: Dr. Josey Thamarassery, CMI 12.15 hrs PANEL DISCUSSION III (on Catechesis, Liturgy & Family Life) 13.00 hrs LUNCH BREAK 14.30 hrs VISION PAPER: Joyful Sharing of Mar Thoma Margam: The Roadmap for Evangelization: Dr. Paulachan Kochappilly, CMI 15.30 hrs CONCLUDING SESSION 16.15 hrs TEA/COFFEE & DEPARTURE
http://www.dnaindia.com/india/report_book-on-st-thomas-rekindles-debate_1074592 Accession Date and Time 10-10-2011; 4.25 PM
Daily News Analysis 15-010- 2007
Book on St Thomas rekindles debate
Published: Monday, Jan 15, 2007, 23:04 IST By Kay Benedict
Full Text
NEW DELHI: A book - Origin of Christianity in India - written by Rome-based Father Benedict Vadakkekara has rekindled the debate over the arrival of St Thomas, one of the 12 disciples of Jesus Christ in Kerala 2,000 years ago. The book, a historiographical critique, recapitulating the tradition and history of ancient Christians in Kerala, comes in the wake of a controversy stirred by Pope Benedict XVI's recent comment that St Thomas visited western part of India (meaning Pakistan) and not Kerala. After criticism by Kerala clergy and laity, the Pope corrected himself acknowledging the visit of the Apostle of Christ to the southern peninsula. Father Benedict Vadakkekara, who teaches Franciscan Mission history at the Pontifical University Antonianum and a research scholar at the Capuchin Historical Institute, Rome, undertook the task of writing the history of the origin of Christianity in India much before the Pope's observation. Talking to DNA, Father Benedict, who was in Delhi en route Rome, said St Thomas's arrival in 52 AD coincided with the disappearance of the Kingdom of Gondopharnes in North-West India and the Council of the Apostles in Jerusalem. Both are historically proven events and there is consistent reference among Indian Christians to Mylapore (Chennai) where St Thomas was buried and certain families associated with him. The arrival of Thomas of Cana with a group of Christians in Kerala to back the Church of Thomas, the interest shown by the St Thomas Christians (Christians evangelised by St Thomas in Malabar, Kerala) to the visit of Marco Polo, John of Monte Corvino, bishops Theophilus and David are also historical pointers towards the presence of St Thomas in Kerala, Father Benedict said. Scholars and theologians such as K N Panikkar, Scaria Zacharia, Major Archbishop Varkey Cardinal Vithayathil, Archbishop Pedro Lopez Quintana (Vatican Embassy), Apostolic Nuncio, Bishop Joseph Mar Barnabas have paid glowing tributes to Father Benedict's attempt to study St Thomas's tradition and historiography. Though there is lack of concrete historical evidence to prove that the apostle landed near Cranganore sea port in Malabar and introduced Christianity to the Indians, Father Benedict relied "on the fact of a tradition, role-played by this particular tradition and documented part of history of the country." "From almost the very moment of the apostle's death, the Nasranis (Christians are addressed in Kerala for their link with Nazareath) in Malabar whom St Thomas had converted to the faith, made pilgrimages to the tomb of the apostle, keeping up the custom to the present day." The book said: "In India, an indigenous Christian Church existed when the first Portugese arrived around 1500. These native Christians, mainly around Kerala, and numbering about 100,000, believed they sprang from the evangelising of India by St Thomas in the first century AD. They had a Syriac (Syrian) liturgy and, apparently, a true apostolic succession."The Pope is said to have stated in a speech: "Thomas first evangelised Syria and Persia and then penetrated as far as western India from where Christianity also reached south India".
P.J.Cherian, K.P.Shajan and V.Selvakumar Present Papers for Syro -Malabar Church on Pattanam in 2005 at Kochi and 2011 at Mumbai
Report of Syro-Malabar Liturgical Research Centre
November 2005 – August 2006
I. Research Seminars
1. The Research Seminar on the Social Life of Kerala in the First Millennium
This was the 25th seminar under the auspices of the Liturgical Research Centre at Mount St.Thomas from 15 Tuesday 4 PM –17 Thursday 1PM, November 2005. The seminar was inaugurated by Mar Andrews Thazath, the Chairman of LRC in the meeting presided by Mar James Pazhayattil. 64 participants including Mar Mathew Annikuzhikattil, and Mar Joseph Kallarangatt attended the seminar. After a prayer of invocation Fr. Pauly Kannookadan, the Executive Director of LRC, welcomed the participants. This was followed by the presentation of the papers, responses and discussion on them.
:
II Paperson Muziris:
i. Pattanam the First Indo-Roman Trading Centre on the
Malabar Coast. Dr K.P. Shajan
ii. Archeological Findings about Muziris. Dr Selvakummar
Seminar on “Early Christian Communities of St. Thomas Tradition in India”
The 39th Seminar of the Litrugical Research Centre (LRC) was held in Kalyan, Mumbai from July 29-31, 2011 at the Hope Centre, Amboli, Andheri West. The Theme of the seminar was ‘Early Christian Communities of St. Thomas Tradition in India”.
Paper VI-.P.J.Cherian's Paper Title-
Dr. PJ Cherian, Director, Kerala Council of Historical Research
The Impact of Recent Archeological Discoveries in the ancient Muziris on the
Historiography of the Establishment of Christianity in Kerala
http://www.printsasia.com/book/Origin-of-Christianity-in-India-A-Historiographical-Critique-Benedict-8174952586-9788174952585.Accession Date and Time 11-10-2011; 12.30PM
Benedict Vadakkekara is a Research scholar, at the Capuchin Historical Institute (Rome), and teaches Franciscan Mission History at the Pontifical University Antonianum. He is a member of the St Joseph Province (India) of the Franciscan Capuchin Order and has to his Credit several publications especially in the area of Franciscan history and spirituality.
b. Nasrani Mapila c. Christians of the Serra d. Syrian Christians e. Chaldeans
iii. Possible Sources : a. Expressions of Communal belief and Experience b. Tomb of Apostle Thomas at Mylapore c. Acta Thomae and Church tradition
2. Early Indian Christianity in Today's Ecclesial Fellowships : i. Catholic St Thomas Christians : a. Syro-Malabar Major Archiepiscopal Church b. Syro-Malankara Major Archiepiscopal Church
ii. Other Fellowships of St Thomas Christians : a. Malankara (Jacobite) Syrian Orthodox Church b. Independent Syrian Church of Malankara c. Marthomite Church d. St Thomas Evangelical Church of India e. Church of South India f. Church of the East
3. St Thomas Christians outside Official Fellowships Conclusion
Chap. II : ORIGIN OF INDIAN CHRISTLANTTY IN Historiography : 1. Origin from Apostle Thomas : Arguments and Supportive Evidences : i. Tradition of Indian Christians : a. Fact of Tradition b. Uniqueness of Tradition c. Consistency of Tradition d. Unanimity of Tradition e. Simplicity of Tradition f. South India and its Accessibility
ii. Tomb of Apostle Thomas at Mylapore : a. Actuality of Tomb b. Consensus of Tradition c. Uniqueness of Tomb d. Relics from Tomb
iii. Gondopharnes, Acta Thomae and Church Tradition : a. Gondopharnes and Acta Thomae b. Acta Thomae and Church Tradition c. Ecclesiastical Tradition and Liturgy d. Church Tradition, Relics and Pilgrimages e. Mention of Christian Presence in Ancient India
2. Origin not from Apostle Thomas : Arguments and Supportive Evidences : i. Tradition of Indian Christians : a. Lack of Contemporary Documents b. Mythification of Name "Thomas" c. Acta Thomae as Basis of Tradition d. Migration of Tradition e. Inconsistencies and Incompatibilities in Tradition f. Establishment by Nestorians g. Foundation by Manicheans h. Missionaries on Trail of Traders
ii. Tomb of Apostle Thomas at Mylapore : a. Lack of Contemporary Documents b. Inconsistencies in Accounts c. Rival Claimants for Tomb d. "Discovery" of Tomb
iii. Gondopharnes, Acta Thomae and Church Tradition : a. Lack of Contemporary Evidence b. Unreliability of Acta Thomae c. Ambiguity of "India"
Conclusion
Chap. III : HISTORIOGRAPHICAL Critique ON ORIGIN OF INDIAN CHRISTIANITY 1. Evaluation of Sources : i. Lack of Contemporary Written Sources ii. Examination of Tradition's Contents : a. Tradition as Concrete Reality b. Individuality of Tradition c. Identity of Apostle Thomas
iii. Tomb of Apostle Thomas at Mylapore : a. Tomb as Concrete Reality b. Tomb of Apostle Thomas in Tradition c. Relics of Apostle Thomas
iv. Acta Thomae and Ecclesiastical Tradition : a. Convergence of Evidences b. Liturgical References
v. Evaluation : "Physical Possibility"
2. Physical Possibility and Historical Actuality : i. Viability Structures of Early Indian Christianity : a. Social Structure : (i). Archdeacon (ii). Local Assembly (iii). General Assembly
b. Religious Structure : (i). Metropolitan (ii). Local Clergy
ii. Indian Christians and East Syriac Church iii. Indian Christians and Other Churches iv. Indian Christians and their Compatriots
Conclusion
List of Bibliography
1. Documentary Sources 2. Studies
Introduction
Indian Christianity is often presented as a mosaic of diverse cultic, doctrinal and cultural tesserae embedded in the land's socio-cultural reality following the footmarks of European traders and colonialists. But in actual fact the seed of Indian Christianity had already taken root in the country centuries before westerners secured their foothold here. It was indeed a flourishing Christian community of native Indians whom the Portuguese encountered on the Malabar Coast at the dawn of the 16th century. As a social entity, these Christians then formed a single body. But from the middle of the following century, owing to historical circumstances, this ancient Church began to get fragmented, subsequently merging into various international ecclesial fellowships. Thus most of today's Christian denominations in India have in them a sprinkling of this ancient Malabar Christianity. Apart from this mixing of some elements of the Malabar Church into the various fellowships in India, tens of thousands of others have migrated to the urban and industrial centres of their country because of the better prospects of employment they offer, hi this way, the ancient Christianity of Malabar is now getting transformed into a quasi national reality.
Furthermore since the middle of the 16th century scores of Malabar Christians have been collaborating with overseas Church personnel in spreading the Gospel across India. Latterly they have become trail-blazers in founding and building up thousands of Christian fellowships across the length and breadth of their land. They have also been contributing much towards national advancement. The fruit of their dedication to nation-building is best seen in the areas of education, health care and social development. Because of their institutional visibility the Indian Christians are very much in the mainstream of national life. Its denominational divisions notwithstanding, Christianity in India has the appearance of one national body. Though it is yet to fully melt into one ecclesial body of Jesus disciples, it is interlinked both historically and spiritually with the ancient Christianity of Malabar.
A. Origin of Christianity in India : When one speaks of the origin of Christianity in India one actually refers to the establishment of that pristine Indian Christian community which has through the vicissitudes of history got spiritually and historically fused into today's various Christian fellowships. In other words, today's Indian Christianity has its roots deep in the ancient Christianity of Malabar. This early Christian community, which is native to Malabar, is known in historiography as Christians of St Thomas precisely because of its communal belief that its origin goes directly back to Apostle Thomas1.
Practically every manual of ecclesiastical history devotes some space to discussing the genesis of Christianity in India particularly when dwelling upon the diffusion of the Gospel in the early centuries. While Jesus' disciples faithfully carried out their Master's instruction "to go out to the whole world and proclaim the Good News to all creation" (Mk 16,15), the early Church did not keep track of most of the activities of the first evangelisers. Thus the story of the origin of many of the ancient Churches is shrouded in the mists of time. "Of the labours of the other apostles, ie, all, excepting Peter and Paul, very little is known for certain".
Perhaps no other Christian community has received as varied and discrepant an explanation of its origin as these Indian Christians have. As a matter of fact a turbid state of ambivalence and dubiousness prevails in historiography as regards the origin of Christianity in India. The offered explanations of its origin are so divergent and irreconcilable that some regretfully fight shy of beginning the history of Christianity in India with its foundation.
Some have gone to the extent of posing the question of whether it has been in the design of things that the exact identity of the peoples evangelised by Apostle Thomas should remain as a dubiety. After all, was not the Apostle himself initially sceptical about the report of the Lord's resurrection?4. The Gospel, however, vouches for the fact that Thomas did not forever persist in his incredulity (Jn 20,28). This appears to augur well for the student, who ventures upon an investigation into the origin of Christianity in India.
Review
"...A fairly large and contending historiography has emerged about the origin of Christianity in India. The author has critically and carefully analysed this literature, bringing out in the process not only the nuances of the existing historiography but also providing insight into the St. Thomas tradition." - Dr. K.N. Panikkar
"This book is a rigorously scientific analysis of the various positions that historians have taken on the question of origin of the Indian Church of Saint Thomas the Apostle." - Varkey Cardinal Vithayathil Major Archbishop
"The book is comprehensive and authoritative on the topic, is a valuable addition to these critical studies, providing fresh insight and answers to some of the questions raised." - Archbishop Pedro Lopez Quintana Apostolic Nuncio
"The author observes that the line of difference between physical possibility and the historical actuality gives way for the reason that the tradition does not exist in abstract but as the very constituting element that equips the community by giving it identity consciousness." - Bishop Joseph Mar Barnabas Mar Thomas Syrian Church of Malabar
"What is most refreshing about Dr. Benedict's new book is its greater attention for the everyday life of early Indian Christians and their lived space." - Dr. Scaria Zacharia Professor, Sree Sankaracharya University, Kalady, Kerala.
-- Edited by devapriyaji on Sunday 20th of November 2011 02:10:20 PM
http://www.google.co.in/search?q=writing+family+history+by+george+vargheese&ie=utf-8&oe=utf-8&aq=t&rls=org.mozilla:en-US:official&client=firefox-aAccession Date and Time 11-10-2011
HTTP://WWW.KERALAHISTORY.AC.IN/FAMILY.HTM.ACCESSION DATE AND TIME-11-10-2011; 2.45PM
FAMILY ARCHIVES OF KCHR KEEPS IN TRACK WITH PATTANAM EXCAVATIONS-MOST FAMILY RECORDS BY SYRIAN CHRISTIANS ARE BASED ON ARRIVAL OF ST' THOMAS AT PATTANAM
http://biblicalarcheology.net/?p=229. Accession Date and Time-12-10-2011;12.05 PM
Biblical Archaeology in the British Museum
The British Museum has recently opened a permanent exhibition of Biblical archaeology where items from the Lebanon and Palestine are displayed. The new display forms an extension to the gallery where Hittite and Mesopotamian finds are on show.
Some of the items are new to the museum and most come from three sites in Jordan: Tel es-Sa’idiyeh andTiwal esh-Sharqi in the Jordan Valley and ‘Ain Ghazal near Amman. British Museum staff are actively excavating at all three sites.
Tel es-Sa’idiyeh is an Early Bronze Age farming settlement destroyed by fire. Archaeological evidence indicates that this happened in the summer time. The display shows the pottery, food in the storage jars and even the state of the washing-up being done for the eleven people who lived there at the time of the fire. Evidence indicates that the inhabitants were semi-nomadic.
Rome 57 contains eight glass cases and several free-standing exhibits, arranged in chronological order down to the Babylonian conquest. Among the objects are some of the Lachish letters, some of the Tel el-Amarna tablets and the Shebna inscription.
The Shebna inscription was taken from a tomb in the Kedron Valley in Jerusalem. Shebna was the scribe who negotiated with the Assyrians who were besieging Jerusalem (2 Kings 18:18). He prepared an elaborate tomb for himself, which prompted the prophet Isaiah to write,
"To Shebna, who is over the house, and say, ‘What have you here and whom have you here, as he who hews himself a sepulchre on high, who carves a tomb for himself in a rock’?" Isaiah 22:15-18
The inscription, in archaic Hebrew, cut into a sunken panel above the door into his tomb, identifies Shebna as the Royal Steward ("who is over the house") and says, "There is no silver and no gold here but [his bones] and the bones of his slave-wife with him. Cursed will be the man who will open this [tomb]."
Room 58 contains the finds from Tel se-Sa’idiyeh and a reconstruction of tomb P19 from Jericho, discovered by Kathleen Kenyon. The many objects which filled the tomb are well displayed, including even a plastic spide crawling across one of the skeletons. (The plastic is not original, but the spider is!) Kenyon concluded that the objects in the tomb were so well preserved because the cave had filled with poisonous gases such as methane and carbon dioxide and killed living objects in the tomb, including white ants and bacteria.
Room 59 has two cases with objects related to the Levant: one shows Neolithic pottery while the oter shows the one-third life-size human figures discovered at ‘Ain Ghazal. They are the "straw men" previously reported in Diggings. They are made of straw covered with lime and clay plaster. Some of them have six fingers.
It must be remembered that the British Museum only holds items that have been gifted to it or from digs they have funded themselves. As such it can only portray a small part of the available evidence in the field of Biblical archaeology. However one might have hoped for a greater level of interpretation, cross-indexing and explanatory diagrams to better inform the less academic visitor of the importance of what is on view.
Available from the museum bookshop is a guide book called The Bible in the British Museum: Interpreting the Evidence (ISBN 0-7141-1698-X British Museum Press, first published 1988, reprinted with corrections 1996 and 1998) by T. C. Mitchell, former Keeper of the Western Asiatic Antiquities. This book covers 60 artifacts, of which 51 are in the British Museum and five in the British Library at King’s Cross, London. It contains photographs of each object, Biblical references, descriptions and translations where appropriate. At £10, it is an excellent guide for a visitor interested in the Biblical exhibits and a useful reference work for those who can’t visit in person
Nabateans were occupants of territory east and southwest of the Dead Sea. They were important in the inter testamental and New Testamental Periods. These ethnic communities in Biblical literature have been linked with Pattanam by P.J.Cherian. Now Cherian has picked up Dr. Derek Kennet for archaeological studies on Pattanam Why?
The British Museum conducted a seminar on NABATEANS on 28-30 July 2011 in which Dr. Derek Kennet was in the steering Committee
The Nabataeans in focusOrganizer: Dr Lucy Wadeson (University of Oxford) The last few years have seen a significant intensification of archaeological activity in the environs of Petra. New projects, such as in Wadi Farasa, the Outer Siq, Umm el Biyara, and the various necropoleis and cultic areas of the surrounding mountains are particularly important in enhancing knowledge of the social, religious and funerary activities of the Nabataeans and their relation to the topography of the city, its urban core and how it functioned. This session aims to bring together key projects in order to gain a new understanding of how different areas of the city functioned, how they relate to one another and what original ideas they reveal about Nabataean culture, society and the urban development of Petra. The key questions that the session will tackle include: How did Petra’s natural environment influence the Nabataean architectural and sculptural style, urban planning, carving and construction techniques, and more social factors such as religious rituals and burial practices? How should we define the Nabataean cultural identity, which is only now being appreciated as something distinct from better-known surrounding cultures in the region? How do aspects of Petra’s urban, religious and funerary landscape relate to other cities and settlements in the territory of the Nabataeans and wider region? The latter question will engage with the topic of the Special Lecture that is to be delivered by Dr Laila Nehmé at the conference. In addition, this session will act as a platform to promote discussion of the various methodological approaches taken in archaeological projects related to the Nabataeans in the face of limited literary sources and debates over chronology. This will raise important questions concerning the direction in which future archaeological activity at Petra should be going
MBI Al Jaber Foundation Public Lecture
‘From the capital of Petra to the provincial city of Hegra: new insights on the Nabataeans’
Steering & Editorial Committee of the Seminar for Arabian Studies
Dr Robert Carter (Chair), Dr Ardle Mac Mahon (Secretary), Andrew Thompson (Treasurer), Janet Starkey (Editor-in-Chiefof the Proceedings of the Seminar for Arabian Studies), Professor Khaleel Al-Muaikel, Professor Alessandra Avanzini, Dr Mark Beech, Dr Nadia Durrani, Dr Ricardo Eichmann, Professor Clive Holes, Dr Robert G. Hoyland, Dr Derek Kennet, Michael C.A. Macdonald, Dr Venetia Porter, Professor Dan Potts, Professor Christian Robin, Dr St. John Simpson, Professor Janet Watson & Dr Lloyd Weeks.
UNITED NATIONS // Despite links to the Bible, the Epic of Gilgamesh and Sir Wilfred Thesiger, the British explorer, years of damage and neglect reduced the once-verdant marshlands of southern Iraq to a crusty wasteland. A combination of Saddam Hussein's punitive policies and dams upstream of the Tigris and Euphrates delta pushed the swampy home of the famed Marsh Arabs into rapid decline. But this month, UN environment chiefs said conservation work was proving successful and announced plans to gain the rejuvenated wetlands an inscription on the famed World Heritage List of the UN Educational, Scientific and Cultural Organization (Unesco). Derek Kennet, an archaeologist from Durham University, said academics were attracted to the swamplands' unusual ecosystems and societies as well as their associations with folklore, myth and literature. "It's an important area, but also a problematic area because of the flooding," Mr Kennet said. "It offers such a unique environment in the Near East that I would think that Unesco is likely to approve it. "Because of the way the Bible was written, the area has been linked with the story of Gilgamesh, the flood myth and the story of the Garden of Eden. But, of course, that is just speculation." Southern Mesopotamia's interconnected marshlands and lakes are home to a predominantly Shiite population, the Ma'dan, whose way of life was preserved through relative isolation for 5,000 years. The explorer Thesiger chronicled the lives of swamp-dwelling tribes in his 1964 classic The Marsh Arabs, having spent months living with remote communities during the 1950s. At that time, an estimated 400,000 people eked out subsistence livings among muddy waterways and islets, building delicately arched dwellings from marsh reeds and dining on fish and water buffalo. Archaeologists and literature buffs have theorised about references to the Marsh Arabs, heirs to the heritage of two great Fertile Crescent civilisations - the Babylonians and Sumerians - in ancient texts.
Some claim that the river basin was the Garden of Eden described in the Book of Genesis. Others argue that the area's rising and falling water levels were translated into the deluge myth that appears in the Noah's Ark story and the Epic of Gilgamesh. Until the 1970s, the marshlands at the foot of the Tigris and Euphrates covered an area of 20,000 sq km during heavy rains, but dam building in Syria and Turkey began to take their toll on river flows. The process was accelerated under Saddam's rule following the 1980-88 war with Iran, when his government built dams and canals to starve the wetlands of water during a spate of punitive policies against Shiites. By 2002, the permanent wetlands had dwindled to an area of only 760km, and as many as 300,000 Marsh Arabs were forced to leave their homes and head for camps in Iraq and abroad. "Because of what Saddam Hussein did, the marshlands were in danger of completely disappearing, as was the centuries-old culture of the Marsh Arabs," said Narmin Othman, Iraq's environment minister. "It had become an ecological but also a human tragedy."
After the toppling of Saddam in April 2003, surviving residents began breaking the embankments and opening the floodgates to allow water back into the marshlands. The following year, UN Environment Programme (Unep) workers began planting reed banks, installing solar panels and providing drinking water systems for 22,000 people as part of a wetland restoration plan. The most recent satellite images show that the four-year project, costing US$14 million (Dh51.4m), has restored about 58 per cent of the marshlands. Thanks to a recent funding pledge from Italy, Unep officials announced this month that Iraqi conservationists will turn the wetlands into a national park and apply for a place on the list of World Heritage Sites. The application will boast of the marshlands' cultural and natural importance, being home to a unique population as well as a spawning ground for Gulf fisheries and a variety of birds, including the ibis. Officials plan to apply in 2010 and hope the bid will be accepted the following year. Iraq already has three sites on the heritage list following the inscription of Samarra - an important Islamic city from the Abbasid Empire that boasts distinctive spiralling minarets - in June last year. The country's other sites are the cities of Ashur and Hatra.jreinl@thenational.ae
Prof. George Menachery Secretary of Church History Association of India (CHAI)Applauds Pattanam Excavators
Posted 15 July 2004 - 06:15 PM
Prof. George Menachery from India wrote on July 16. 2004, 00:00: E-mail: kunjethy@yahoo.com URL: http://www.indianchristianity.com -- Glad to see that the digs made by Dr. Shajan and Selvakumar (CHS) at Pattanam or Pathanam or Pazhnam shedding evidence though tentatively on the ancient Muziris is being widely noticed by scholars all over the world. Here one might say that even in the 16th - 17th centuries Pattanam was considered to be the ancient Muziris. This is mentioned in George Menachery, Kodungallur City of St. Thomas, 1987, and in its reprint , 2000. For exhaustive details concerning the views of ancients and moderns - both Indians and non-Indians, including Greeks, Romans,....Sangham poets, modern historians... see Chapters I and II of the book mentioned. Earlier many had asked for excavations in and around Cranganore, Mahodayapuram, Kodungallur, Mahadevarpattanam, Thiruvanchikkulam, Cheraman Paraambu etc. Anujan Achan had many decades back made some enlightened guesses and insisted on excavations. But the governments and the universities and archaeology depts. were reluctant to go forward with scientific excavations for one reason or other. We are all glad that Shajan, Selvakumar, and Gopi & co have made a beginning - and what a beginning. Congratulations! For those who want to learn more about the history of Muziris, Muchiri, Kodungallur, Paravur, and Pattanam given below are two website pages: http://www.indianchr.../html/Books.htm http://www.thinkers....odungallur.html
Prof. George Menachery is a freelance Indian Journalist and Editor of the St. Thomas Christian Encyclopedia of India and the Indian Church History Classics. Glimpses of Nazraney Heritage This is a book on essays on Nazraney culture and heritage. Many of the Menachery’s articles which are quite very famous are part of this book. This well written essays covers the 2000 years old history, tradition and heritage makes an excellent reading. It is highly relevant in today’s nuclear family set up of Syrian Christians where many kids are not fortunate to learn about the tradition from Grand parents.
A recent instance is the discovery of a large selection of artefacts such as a Chera coin with elephant, ankusha, bow & arrow of the 1st. century CE, a portion of an amphora, shards of pottery, bricks used in construction, ringwells, beads, rouletted ware, b&w ware… all from the early historical layer during excavations conducted by Dr. Shajan and Dr. Selvakumar at Pattanam near Parur on the south bank of the present Periyar river, a few miles to the south of Kodungallur. Roberta Tomber of the University of Southamton, Dr. P.J.Cherian and many others believe that this was the site of the ancient Muziris of the first century Greek and Roman writers. Cf. their papers presented at the seminar conducted by the Kerala Historical Research Society, Sahitya Academy, Trichur.
INTRODUCTION The present volume is the result of a modest venture of the Liturgical Research Centre of the Syro-Malabar Church to study the history of St. Thomas Christians, especially against the background of the early history of the Nambudiri Brahmins and Jews in Kerala (Malabar) and the famous literary work, the Sangam Literature. The study is a sincere attempt to search the roots of this unique Christian community in order to better understand it’s identity and to situate it with more relevance in the present day world.
The book contains the research papers, responses and observations presented in the three seminars on historical questions conducted by the Liturgical Research Centre and published in a very orderly manner which makes it one of the ideal books on many different subjects concerning Thomasine Christian history during various periods and that which can be easily understood by a lay person. Though there are many different topics by various renowned authors and experts, the main thrust of the book is to unravel the early history of the St. Thomas Christian community, by juxtaposing them all, which gives a clearer picture of the community’s early history. The contents of the volume are interesting, thought-provoking and even challenging, with an unbiased approach towards history alongwith many reliable references provided, as one sees in the volume, hence, the reliability of the work is also assured. CONTENTS St. Thomas Christians: A Historical Analysis of their Origin and Development up to 9th Century AD – Pius Malekandathil.
St. Thomas Christians: A Historical Analysis of their Origin and Development up to 9th Century AD – Dr. Pius Malekandathil : A Response – A. Mathias Mundadan CMI. St. Thomas Christians in Malabar from the 9th to the 16th Centuries – K. S. Mathew. Response to Dr. K. S. Mathew’s Paper : St. Thomas Christians in Malabar from the 9th to the 16th Centuries – Joseph Kolengadan (Nityasatyananda). Nambudiris : Migrations and Early Settlements in Kerala – M. G. S. Narayanan. History/Story : No Last Words : A Response – Scaria Zacharia St. Thomas Christians and Nambudiri Brahmins : A Note – Rajan Gurukkal The Nambudiri Community : A History – Kesavan Veluthat The Jews in Kerala – P. M. Jussay The Jews in Kerala : A Response – Samuel H. Hallegua The Jews in Kerala : A Response – A. Mathias Mundadan CMI Sangam Literature and its Relevance – SIRPI Balasubramaniam Sangam Literature and Christian Elements – R. Balachandran Sangam Literature and Christianity : A Response – P. K. George SJ Early Tamil Oral, Literary and Architectural Traditions and St. Thomas Christians – K. Sadasivan Observations: • St. Thomas Christians and Nambudiris in Kerala – Cherian Varicatt & James Puliurumpil • Brahmins, Jews and Thomas Christians – Francis Kanichikattil CMI • Tradition : Myth or Truth ? – John Kudiyiruppil MST • Christianity is truly indigenous – John Palakunnel • Validity of St. Thomas Tradition – K. A. Antony • Historicity of St. Thomas Tradition – Sebastian Thayil The contributors are some of the most renowned experts in history and literature and their professional profile is enlisted below as provided in the volume. CONTRIBUTORS Pius MALEKANDATHIL is the reader in the Department of History of Goa University. A. Mathias MUNDADAN CMI is professor emeritus of Church History of Dharmaram Vidya Kshetram, Bangalore. K. S. MATHEW is former Head of the Department of History of Pondicherry University. Joseph KOLENGADAN (Nityasatyananda) is former professor of English at St. Thomas College, Thrissur and the Head of the Department of English at St. Joseph’s College, Tiruchirapalli. M. G. S. NARAYANAN is former Head of the Department of History at Calicut University and present Chairman of Indian Council of Historical Research (ICHR), New Delhi. Scaria ZACHARIA is professor in the Department of Malayalam / School of Cultural Studies of Sree Sankaracharya University of Sanskrit, Kalady. Rajan GURUKKAL is the head of the School of Social Sciences of Mahatma Gandhi University, Kottayam. Kesavan VELUTHAT is reader in the Department of History of Mangalore University. P. M. JUSSAY is former professor of St. Joseph’s college Tiruchirapalli and Annamalai University, Head of the Department of Humanities of the Regional Engineering College, Calicut and former Editor of ‘Kerala Times’, Ernakulam. Samuel H. HALLEGUA is the most prominent member of the Jewish community of Mattancherry, Kochi. SIRPI BALASUBRAMANIAM is former Head of the Department of Tamil of Bharathiar University, Coimbatore. R. BALACHANDRAN is professor in the Department of English of Manonmaniam Sundaranar University, Tirunelveli. P. K. GEORGE SJ holds Doctorate in Tamil for comparative study of Latin and Sangam Literature and was for sometime lecturer of Tamil in St. Xavier’s College, Palayamkottai. K. SADASIVAN is Head of the Department of History of Manonmaniam Sundaranar University, Tirunelveli.
The Malankara Mar Thoma Syrian Church sees itself as continuing the apostolic succession and traditions first introduced by Apostle Thomas. Its direct origins lie in the activities ofAnglicanmissionaries in the 18th and 19th centuries among theMalankara Church, theSyriac Orthodoxchurch that emerged out of the first split in the Saint Thomas community in the 17th century. Particularly influential was the introduction of the first Malayam-language version of theBible. The Mar Thoma Church became officially independent of the Malankara Church and its hierarchy after a court case in the late 19th century (seminary case: 1879-1889)
Mar Thoma Church. Malankara Mar Thoma Suryani Sabha (Malankara Mar Thoma Syrian Church) is the official name of the Church. Succinct name inMalayalamis Marthoma Sabha and in English, Mar Thoma Church.
Mar Thomaor Marthoma isAramaic, means Saint Thomas. Members of this church are often referred to as Marthomites.
Malankarais cognate of this name Maliankara, a place nearMuziris, where Thomas the Apostle first landed in Kerala. It was the headquarters of the Church from the first century.
Syrian Church. The original liturgical language used inMalankara Churchwas Aramaic and Hebrew. Later this was replaced bySyriac. In 1900 when the Church accepted a new nameMalanakara Mar Thoma Suryani Sabha, it included the word Suryani also in it. This does not mean that the Mar Thoma Christians were Syrians (people who came from Syria) or the Church was under any Syrian Church. Malankara Mar Thoma Syrian Church was never ruled by any other Churches.
ADMINISTRATION
Malankara Mar Thoma Syrian Church has a well defined constitution and has a democratic pattern of administration. There is an ‘Episcopal Synod’, a Grand Assembly known as ‘Marthoma Suryani Sabha Prathinidhi Mandalam’ (House of Representatives), a council to aid the Metropolitan in administrative matters and a Vaideeka Selection Committee, to select candidates for the ministry of the Church.
Each diocese has its own council and an assembly. The assembly members are elected by the individual parishes, and the council members, by the Assembly.
All members of a parish are members of Edavaka Sangham (General Body) and they also have the right to elect their representatives to the Diocesan Assembly and Prathinidhi Mandalam, (Church Parliament).
The title of the head of the Church is “Marthoma” and is addressed as “Marthoma Metropolitan”. He is installed from among the duly consecrated bishops (episcopas) of the Church, the choice being ordinarily that of the senior most among them. The present “Marthoma Metropolitan” is the Most Reverend Dr.Joseph Mar Thomawho resides at Poolatheen at Church Headquarters inTiruvalla,Kerala.
If the Metropolitan is personally satisfied that he has difficulty to continue to perform the duties appertaining to his office, he may, relinquish the powers and responsibilities as the Metropolian. Then he becomes the Senior Mar Thoma Metropolitan and is addressed as “Mar Thoma Valiya Metropolitan”. The present “Marthoma Valiya Metropolitan” is the Most Reverend Dr.Philipose Mar ChrysostomValiya Metropolitan.
To assist the Metropolitan there are episcopas, the senior most among them is called Suffragan Metropolitan. The present members of the Episcopal Synod are:
§The Rt. Rev. Geevarghese Mar Athanasius Episcopa.
§The Rt. Rev. Dr. Geevarhese Mar Theodosius Episcopa.
§The Rt. Rev. Dr. Euyakim Mar Coorilos Episcopa.
§The Rt. Rev. Joseph Mar Barnabas Episcopa.
§The Rt. Rev. Thomas Mar Timotheos Episcopa.
§The Rt. Rev. Dr. Isaac Mar Philoxenos Episcopa.
§The Rt. Rev. Dr. Abraham Mar Paulos Episcopa.
Clergy – ministers
‘’Semmasan’’ (Deacons): The Sabha Prathinidhi Mandalam elects a Vaideeka Selection board to select candidates for the ministry of the Church.
‘’Kassessa’’ (Clergy): Persons receiving ordination as ministers shall be duly ordained deacons. They all have had their theological training at the Mar Thoma Theological Seminary,Kottayam,Kerala.
Vicars general: From among the clergy who have completed 25 years of service in the ordained ministry and not less than sixty years of age are selected and ordained asvicars general. In the absence of the diocesan bishop, they may be appointed as head of the diocese.
Administrative divisions
For administrative purpose, the Malankara Mar Thoma Syrian Church is divided into 12 dioceses w.e.f.January 1, 2010, headed by a Metropolitan or by an Episcopa. They are:
On the south western side of the Indian peninsula; between the mountains and the Erythraean Sea (now Arabian Sea); stretching fromKannoortoKanyakumariwas the land called Cherarajyam, which was ruled by local chieftains. Later this land came to be known asMalabarand (nowKerala).Muziris(now known asPattanamnearCochin) was the important entry port. After the discovery ofHippalus, every year 100 ships arrived here from various parts of the then known world, including Red Sea ports[6].Kodungallur:Cradle of Christianity in India. By Prof. George MenacheryMar Thoma Shrine, Azhikode, 1987, 2000. passim. </ref>.
During the time of Moses andKing Solomon, theMalabarcoast traded spices and luxury articles withIsrael.[7]Excavations carried out atPattanamfrom 2005 provided evidence that the maritime trade betweenKeralaand the Mediterranean ports existed even before 500 BC or earlier[8]. It is possible that some of those traders who arrived from the west, including Jews, remained in Kerala.[9]
WhileAugustusCaesar (31 BC- 14 AD) was the Emperor of Rome andHerod the Great(37-4 BC) was King ofJudea, ambassadors fromMalabarvisited the Emperor Augustus.[10]. Nasranis believe that these ambassadors wereTheWise Men From the East,of the Bible.[11]People who believe they are descendants of these Wise Men gather every year inKerala.[12]In the first century mapTabula Peutingeriana(see the map) a temple ofAugustusis clearly visible nearMuzirisshowing the close relation between Rome and Malabar in the first century BC.
Arrival of Saint Thomas
Saint Thomas Christians believe thatThomas the Apostlearrived inKeralaaround AD 52. He landed atMuziris(now known asPattanam, nearCochinon theMalabar Coast). The Jews and a few of the Wise Men, who had been to Bethlehem to worship Jesus[13]listened to his preaching and became followers of Jesus of Nazareth.[14]. It is believed that after leaving Malankara, St. Thomas proceeded to the East coast of India and died a martyrs’ death at a place calledMylaporeinTamil Nadu.
-- Edited by devapriyaji on Sunday 20th of November 2011 02:22:16 PM
GRANITE OBJECTS IN KERALA CHURCHES: An Investigation into their Distribution, Antiquity, and Significance. Paper presented by Prof. George MENACHERY, LIRC, Mount St. Thomas, Kakkanad, October 19-21, 2004.
A recent instance is the discovery of a large selection of artefacts such as a Chera coin with elephant, ankusha, bow & arrow of the 1st. century CE, a portion of an amphora, shards of pottery, bricks used in construction, ringwells, beads, rouletted ware, b&w ware... all from the early historical layer during excavations conducted by Dr. Shajan and Dr. Selvakumar at Pattanam near Parur on the south bank of the present Periyar river, a few miles to the south of Kodungallur. Roberta Tomber of the University ofSouthamton, , Dr. P.J.Cherian and many others believe that this was the site of the ancient Muziris of the first century Greek and Roman writers. Cf. their papers presented at the seminar conducted by the Kerala Historical Research Society, Sahitya Academy, Trichur. Also see the Administration Reports of the Royal Cochin Archaeologists, Rama Pishariti and Anujan Achan for pre-independence years, reprinted in George Menachery, ed. The St. Thomas Christian Encyclopaedia of India, Trichur, 1973, left col.,p.53 to right col., p.159. Cf. “Numismatics at the Service of Historical Research,” papers presented by G. Menachery at the Madras and Karur congresses of the Numismatic Society of Tamilnadu and at the Thrissur, Kanyakumari, and Veliyanad conferences of the Numismatic Society of South India. Some of these papers may be read in the issues of the HARP, Kottayam (Ed. Dr. Jacob Thekkepparambil); The St. Thomas Christians Journal,Rajkot (Ed. Bp. Gregory Karotemprel); and the many issues of the electronic journal ‘Light of Life,’ 2003 – 2004, New York, N.Y. One such work is the ‘Anthropology of the Syrian Christians’, L. K. Anantha Krishna Ayyar, 1926, Ernakulam portions from which have been reprinted in ICHC I, pp. 485 et. sq. The excellent translations of the Tharisappalli Christian plates of 849 CE and the Jewish plates in Cultural Symbiosis, M. G. S. Narayanan, Kerala Society Papers, 1972 are essential tools for all students of Early medieval Kerala history and culture. See “Roads to India,” article by Maggie G. Menachery in the St. Thomas Christian Encyclopaedia ofIndia, II,Trichur, 1973, Ed. G. Menachery. This topic is elaborately treated in Chapter I of Kodungallur:.. G. Menachery and W. Chakkalakkal, 1987,(reprint 2000), Azhikode. A. C. Perumalil SJ, The Apostles in India, Fact or Fiction?, 1952, Patna elaborately deals with the first century Roman and Greek contacts with India and Kerala. K. S. Matthew and collaborators have much on early and middle second millennium ocean trade. The tectonic plate below the area from Palayoor to Parur is supposed to be the largest one in Kerala and as such earthquakes &c. were quite rare in this area, helping the development of a continuous civilization here, giving birth to the growth of Muziris and other famous international trade centres down the centuries. Cf. Menachery, notes to Chapter I of Kodungallur: above. The Malayalee ought to study the Sangham literature with some enthusiasm as it is the common heritage of all South Indians. The reluctance of certain historians and authors, especially of the secular historians and scholars of Kerala , to refer to the Sangham literature is somewhat beyond one’s comprehension. The neglect especially of the beautiful lines of the Aka-nanooru, the Pura-Nanooru and the Pathittuppathu has no justification except the prejudices of such persons. How come the avoidance of passages from the Sangham literature in the text books of Kerala? The mysterious loss of the first and tenth Pathu of the Pathittuppathu must be more vigorously investigated. Each of the place names in the Palayur area f.i., such as Chowghat (Shapakkadu), Orumanayoor, Puthumanassery, Arthat, Chemmanur carry some historical significance and as such ought to be scrutinized by the student of Kerala history. Cf. G. Menachery, Aashamsa, in Chemmannur Kudumba Charithram by Major Cherunny, Guruvayur, 1999. The many efforts to throw light on Kerala historical problems from an investigation of local history and folklore must be enthusiastically encouraged. See “Introduction,” G. Menachery, in George Emmatty, “Kuttikalkku Kerala Charithram,” 2003, H & C Publishing House, Thrissur.
Wikipedia Brings out Perspective of Dr. R.Nagaswamy, former director of Tamil Nadu state Archaeology that there is hidden agenda behind Pattanam excavations to identify it with landing spot of St' Thomas
http://www.spiritus-temporis.com/syrian-malabar-nasrani/history.html Accession Date and Time-19-10-2011; 5.05PM The Syrian Malabar Nasrani people, also known as Saint Thomas Christians and Nasranis are anethnoreligious group from Kerala, India, adhering to the various churches of the Saint Thomas Christian tradition.
During the time of Moses and King Solomon, the Malabar coast traded spices and luxury articles with Israel. ‘’Bible’’; I Kings. 9:26-28; 10:11,22; 2 Chronicles: 8:18; 9:21. Excavations carried out at Pattanam in 2008 provided evidence that the maritime trade between Kerala and the Mediterranean ports existed back in 500 BC or earlier KeralaCouncil for Historical Research findings in 2006-08.. It is possible that some of those traders who arrived from the west, including Jews, remained in Kerala. Edna Fernadez. The last Jews of Kerala.- The two thousand year history of India’s forgotten Jewish community. Skyhorse Publishing. c.2008. p. 80
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While Augustus Caesar (31 BC- 14 AD) was the Emperor of Rome and Herod the Great (37-4 BC) was King of Judea, ambassadors from Malabar visited the Emperor Augustus. Nicolaus of DamascusMathew N.M. St. Thomas Christians of Malabar Through Ages, Tiruvalla, C.S.S. 2003. ISBN 81-7821-008-8. Nasranis believe that these ambassadors were The Wise Men From the East, of the Bible.Matthew 2:1Mathew, N.M. Malankara Marthoma Sabha Charitram, (History of the Marthoma Church), Volume 1.(2006). Page 68-69. Thus theMalabar Nasranis are some of the earliest people who joined Christianity in India
The Mar Thoma Church is a Christian denomination from Kerala, the south-western state of India. The Mar Thoma Church descends from the original Malankara Church that was established by Thomas the Apostle, who came to India in AD 52, around the same time Saint Paul (68 AD) established the church in Corinth. The official name of the Church is Malankara Mar Thoma Suriyani Sabhaor in English Malankara Mar Thoma Syrian Church. Short form is “Marthoma Sabha” or Mar Thoma Church. Malankara is cognate of the name Maliankara, a place near Muziris, where Thomas the Apostle first landed in Kerala. "Mar Thoma” or “Marthoma” is Aramaic, and means Saint Thomas. The original liturgical language used by Malankara Church was Aramiac and Hebrew. The Bible that was in use was in Hebrew. Later when Syriac replaced Aramiac in eastern countries, Malankara Church also started using Syriac. Members of the church are often referred to as Marthomites. The Mar Thoma Church defines itself as "Apostolic in origin, Universal in nature, Biblical in faith, Evangelical in principle, Ecumenical in outlook, Oriental in worship, Democratic in function, and Episcopal in character. The Church currently has over one million members around the world. The membership of the Church is centred in the southern Indian state of Kerala but it has spread with the 20th-century Indian diaspora to North America, Europe, the Middle East, Malaysia, Singapore, South Africa, Australia and New Zealand, in addition to a sizeable population in the rest of India. It is independent and indigenous. Its regular work as well as special projects are entirely financed by contributions from its members at home and abroad.
Early Period
On the south western side of the Indian peninusula; between the mountains and the Erythraean Sea (now Arabian Sea); stretching from Kannoor to Kanyakumari was the land called Cherarajyam, which was ruled by local chieftens. Later this land came to be known as Malabar (now Kerala). It was to this country Kerala, Thomas the Apostle, one of the disciples of Jesus Christ arrived in the first century (believed to be in 52 AD). He landed at Muziris (now known as Pattanam near Cochin on the Malabar Coast).
Even before the time of Christ, during the time of Moses and King Solomon, there was trade in spices and luxury articles between Malabar Coast and Palestine. Excavations carried out at Pattanam in 2008 have given more evidences to the maritime trade between Kerala and the Mediterranean ports. During the second exile (586 BC) some of the Jews came and settled in Kerala. They were known as Bene Israel. During St. Thomas' stay some among the Jews and the local wise men became followers of Jesus of Nazareth. They were called Nazranis, meaning “followers of Jesus of Nazareth” or Malankara Christians. After leaving Malankara, St. Thomas proceeded to the East coast of India and died a martyrs’ death (72 AD) at a place called Mylapore in Tamil Nadu.
Synod of Diamper
St. Thomas Christians (Malankara Christians) remained in communion with the Orthodox Church of the East until their encounter with the Portuguese Catholics in 1498. The Portuguese started settling in India with the arrival of Vasco Da Gama on Sunday, May 20, 1498. From that time the Portuguese were powerful in the western parts of India and had control over the sea routes. The Malankara Church had hardly any contact with the Christians of Europe. Many of them did not even know that there was a Pope in Rome. But the Portuguese used their power to bring the Malankara Church under the supremacy of Rome. A powerful Archbishop Aleixo de Menezes arrived in Goa in 1595. He then convened a Synod at Udayamperoor, south of Ernakulam, from 20–26 June, 1599. This is known as the Synod of Diamper. Here the Archbishop demanded obedience to the supreme Bishop of Rome. The representatives sent from various parishes in and around Cochin were forced to accept the decrees read out by the Archbishop. The Portuguese Padroadowas extended over them. Thus those parishes of the Malankara Church were made part of the Catholic Church under Pope of Rome. But the remaining churches continued their original Apostolic beliefs and practices. The language of liturgy of the Roman Church was Latin and that of Nazranis was Syrian (Aramiac). To distinguish these two groups, later the Roman Catholics called themselves Latin Christians and the other Malankara Nazranis were referred asSyrian Christians.
Coonan Cross Oath (Crooked Cross Oath)
The Portuguese refused to accept the legitimate authority of the Indian hierarchy and its relation with the Orthodox East Syrians. For almost half a centure after the Synod of Daimper these Christians were under the Latin Bishops who were appointed either by the Portuguese Padroado or by the Roman Congregation of Propaganda Fide. Every attempt to resist the latinization process was branded by them heretical. Under an indigenous archdeacon, the Thomas Christians resisted, but the result was disastrous. On Friday, January 24, 1653 (M.E. 828 Makaram 3), under the leadership of Malanakra Mooppen Thomas, Nazranis around Cochin gathered at Mattancherry church and made an oath that is known as Oath at the Crooked Cross. About 20,0000 people marched holding a rope tied to a Cross vowing that neither they or their descendants to come would have anything to do with the Roman Catholic Church or the Pope; and that they would stop obeying the missionaries.
MarThoma Metropolitans
After The Great Swearing at the Crooked Cross, the parish elders (Idavaka Mooppens) of the Church met together and elected Kuravilangad Parampil Thomas Kathanar as Malankara Elder (Malankara Mooppen). Following the ancient custom, twelve Idavaka Mooppens laid their hands on him and appointed him as Malankara Mooppen. However, the Portugese refused to accept his legitimate authority without an ordination by a bishop as was the practice in Portugese (Catholic) churches. Under impending annexation of their Church, the Marthoma Nazranis sent letters to various other eastern Churches asking to send a bishop. Mar Gregorios the Patriarch of Jerusalem, was the first to respond and arrived in India to regularise the ordination. Thus began the relation between the Malankara Church and the Antiochian Jacobite church. In 1653, Malankara Mooppen Thomas, was consecrated with the title Mar Thoma (Mar Thoma I) by Mar Gregorios. The throne used for this consecration in 1653 is still in the possession of the Mar Thoma Church and kept in the Poolatheen, the residence of the Malankara Marthoma Metropolitan at Tiruvalla, Kerala, India. It has been used in the installation of every Mar Thoma Metropolitan, to this day, so that the continuity of the throne of Mar Thoma is ensured.
MarThoma Church Today!
Our headquarters is located in the city of Thiruvalla in Kerala State, India. Our spiritual father is The Most Rev. Dr. Joseph Mar Thoma, Metropolitan of the Mar Thoma Church. Our Diocesan Bishop, the Rt. Rev. Dr. GeeVarghese Mar Theodosuis, provides spiritual and administrative oversight from the Sinai Mar Thoma Center in Merrick, NY, U.S.A. The church is a reformed Oriental Orthodox Church and has members throughout the world. Our reformed liturgies are based on the liturgies of the Antiochene Patriarchate that have been translated into Malayalam, English, and other regional languages of India. Our church is very proud of our ecumenical relations. We are one of the founding members of the World Council of Churches as well as the National Council of Churches in India. We are full-fledged members of the Canadian Council of Churches and other regional ecumenical bodies. Moreover, we are in full communion with the Anglican See of Canterbury and all her regional identities – including the Anglican Church of Canada, the Churches of South India and North India, and the Old Catholic Church of Utrecht.
http://ibnlive.in.com/news/vulgar-portrayal-of-kathakali-kicks-up-row/194636-60-122.html Accession Date and Time 26-10-2011; 1.55PM Vulgar Portrayal Of Kathkali Kicks Up Row
Express News Service -October 20-2011 KOCHI: The Kochi-Muziris Biennale brochure has kick started a controversy among the Kerala art world, with Kathakali artists and art lovers coming up against the vulgar portrayal of the traditional art form in it.
The brochure brought out as part of the Biennale has the picture of a painting with a Kathakali dancer’s embellished head on the body of a muscleman wearing just a loin cloth with mace in hand.The brochure brought out without any aesthetic sense borders on the farcical, to say the least, opines Kathakali artists and art lovers. The picture is that of a painting of� artist Vivek Vilasini titled ‘Between one shore and several others --Just what is it’.
Kochi-Muziris Biennale, which is slated to showcase India’s rich cultural and social heritage, should not have included such a painting in its brochure, which will be circulated the world over. It is vulgarising the traditional art form of Kerala, Kalamandalam Gopi told Express. �
It was quite saddening to see that Kathakali artists were being insulted, he said. “Artists like me will never have any respect for those� who have been bold enough to include such a picture in that brochure,” Gopi said and asked the authorities to do away with such paintings in brochures. He said that the culture department should also look into it and see if such a vulgar portrayal of Kathakali could give� meaning to the Kochi-Muziris Biennale.
“Though the artist could have his own interpretation for his painting, the organisers could have selected pictures that did not hurt the sentiments of the people of the the state. Moreover, they should have taken care to include pictures that was rich in the tradition and culture of the state and the country”, Gopi said.
P Narayana Kurup, Kathakali researcher and� poet said that such a picture on the brochure of Kochi-Muziris Biennale was an insult to Kerala’s tradition. “The picture should not have been included in the brochure, as it would be circulated the world over. It is really humiliating to the art form of Kerala”, he said. “Even if it is considered an artist’s individual work, one cannot tolerate it,” he said.
M V Narayanan, a critic of drama and art forms, said that he did not find any politically problematic situation in bringing in the Kathakali aspect into the painting. Pointing out that the picture did not belong to the master class, he said that, art was an individual’s own creation. Ramesh Varma, a teacher at the Department of Drama at Sree Sankaracharya university, who is also an art critic and a lover of Kathakali said that the picture had no quality.
Artistic director of the Biennale Bose Krishnamachari did not respond.
http://ibnlive.in.com/news/kathakali-club-demands-withdrawal-of-brochure/195080-60-122.html Accession Date and Time 26-10-2011; 2.00PM Express News Service-October 22-2011 KOCHI: Expressing concern over the portrayal of the Vivek Vilasini’s picture that depicts a Kathakali artist as a muscle man in a loin cloth, in the brochure of Kochi-Muzirius Biennial,those associated with the Ernakulam Kathakali club said that the picture wounded the sentiments of Kathakali artists. They demanded the withdrawal of the brochure. K Sukumaran, secretary, Kathakali club said that the picture was displayed in an unethical manner. “It will certainly sent a wrong signal about our noble culture,” he said. He was of the opinion that such a picture should not have been included in the brochure. ‘Express’ had reported about the vulgar portrayal of Kathakali in Kochi-Muziris Biennial brochure on Thursday.
http://www.google.co.in/search?q=knanaya+nazarene+academy+to+set+up+museum+at+kodungallur&ie=utf-8&oe=utf-8&aq=t&rls=org.mozilla:en-US:official&client= Accession Date and Time-26-10-2011; 2.20PM
KNANAYA NAZARENE ACADEMY in MUZIRIS
CENTRE FOR HERITAGE STUDIES
INTRODUCTION
The Knanaya Community of Kerala are stated to be descended from a group of West Asian merchants consisting of 72 families led by Mor Joseph of Uraha and Thomas of Cana who migrated to Kodungallur in the year 345 CE. The purpose of the migration is believed to be the resurrection of the Nazarene/Nasrani community of St. Thomas converts of the Chera kingdom. In order to study and substantiate the legend of the St. Thomas conversion and Knanaya migration, we propose to open a heritage museum/Study Center at Kodungallur which will be an institution devoted to the acquisition, conservation, study, exhibition, and educational interpretation of primary tangible evidences having scientific, historical, or artistic value.
The most famous museum in ancient times was that of Alexandria in Egypt, founded by Ptolemy I Soter (ruled 323–283BC) possibly on the advice of the Athenian Demetrius of Phalerum. It was distinct from the Library, and housed scholars who were supported by the Ptolemies and, after Egypt came under Roman control, by the Roman emperors. There is no evidence that there was provision for formal teaching, but lectures were given and there were many discussions which even the kings might attend; Cleopatra, the last independent ruler of Egypt, is reputed to have done so. Dinners with clever conversation were a characteristic institution of the Museum; a poet of the third century BC described it as the ‘hen-coop of the Muses’. After the foundation of Constantinople in AD 324 many of the Museum scholars are said to have retreated there to avoid the theological controversies of Alexandria.
International Council of Museums defines Museum as "permanent institution in the service of society and of its development, open to the public, which acquires, conserves, researches, communicates and exhibits the tangible and intangible heritage of humanity and its environment, for the purposes of education, study, and enjoyment". So far as archaeology goes there are three main roles or responsibilities that are fulfilled by museums today: the long-term management and conservation of archaeological materials and associated archives; the presentation of a selection of this material to a range of audiences through displays and other interpretative means; and the researching and investigation of both the archaeological dimensions of the material and also its cultural nature as one of the agents that help to create a contemporary picture of the past.Many museums offer programs and activities for a range of audiences, including adults, children, and families, as well as those for more specific professions. Programs for the public may consist of lectures or tutorials by the museum faculty or field experts, films, musical or dance performances, and technology demonstrations. Many times, museums concentrate on the host region's culture.There are governmental museums, non-governmental or non-profit museums, and privately owned or family museums. Museums can be a reputable and generally trusted source of information about cultures and history.The museum is usually run by a director, who has a curatorial staff that cares for the objects and arranges their display. Large museums often will have a research division or institute, which are frequently involved with studies related to the museum's items, as well as an education department, in charge of providing interpretation of the materials to the general public. The director usually reports to a higher body, such as a governmental department or a board of trustees. Objects come to the collection through a variety of means. Either the museum itself or an associated institute may organize expeditions to acquire more items or documentation for the museum. More typically, however, museums will purchase or trade for artifacts or receive them as donations or bequests.
The design of museums has evolved throughout history. Museum creation begins with a museum plan, created through a museum planning process. Some of these experiences have very few or no artifacts and do not necessarily call themselves museums; the Griffith Observatory in Los Angeles and the National Constitution Center in Philadelphia, being notable examples where there are few artifacts, but strong, memorable stories are told or information is interpreted. In contrast, the United States Holocaust Memorial Museum in Washington, D.C. uses many artifacts in their memorable exhibitions. Notably, despite their varying styles, the latter two were designed by Ralph Appelbaum Associates. Most mid-size and large museums employ design staff for graphic and environmental design projects, including exhibitions. In addition to traditional 2-D and 3-D designers and architects, these staff departments may include audio-visual specialists, software designers, audience research and evaluation specialists, writers, editors, and preparators or art handlers. These staff specialists may also be charged with supervising contract design or production services. The present project will combine the meaning of museum into an academy as an edifice of a living monument which is the ancient Knanaya community in Kerala.
Heritage tourism is a branch of tourism oriented towards the cultural heritage of the location where tourism is occurring. Culture has always been a major object of travel. Cultural attractions play an important role in tourism at all levels, from the global highlights of world culture to attractions that underpin local identities. According to the Weiler and Hall, culture, heritage and the arts have long contributed to appeal of tourist destination. However, in recent years ‘culture’ has been rediscovered as an important marketing tool to attract those travelers with special interests in heritage and arts. According to the Hollinshead, cultural heritage tourism is the fastest growing segment of the tourism industry because there is a trend toward an increase specialization among tourists. This trend is evident in the rise in the volume of tourists who seek adventure, culture, history, archaeology and interaction with local people. Cultural heritage tourism is important for various reasons; it has a positive economic and social impact, it establishes and reinforces identity, it helps preserve the cultural heritage, with culture as an instrument it facilitates harmony and understanding among people, it supports culture and helps renew tourism (Richards, 1996). The objectives which Cultural heritage tourism must meet within the context of sustainable development are - the conservation of cultural resources, accurate interpretation of resources, authentic visitors’ experience and the stimulation of the earned revenues of cultural resources. Cultural heritage tourism is not only concerned with identification, management and protection of the heritage values but it must also be involved in understanding the impact of tourism on communities and regions, achieving economic and social benefits, providing financial resources for protection, as well as marketing and promotion (J. M. Fladmark, 1994). The overall purpose is to gain an appreciation of the past. It also refers to the marketing of a location to members of a Diaspora who have distant family roots there.
THEME OF THE KNANAYA NAZRENE HERITAGE TOURISM PROJECT
The project revolves around the theme of the Knanaya and Nasrani Sabha of Kerala. These communities have existed as the Thekkumbhagom and Vadakkumbhagom communities since ancient times. The core of the project is to trace the origins of these two communities prior to the 4th century and also their activities from the 4th Century till the 16th Century.
While the Vadakkumbhagom origins could possibly be traced to the unconfirmed advent of St. Thomas to Muziris in about AD 52, the Thekkumbhagom community is believed to have migrated to Kodungallur from three different places in the Middle East – Cana/Jerusalem, Edessa and Mesopotamia. The 72 migrant families are believed to have belonged to 7 Tribes – Haddai, Belkuth, Mezboth, Thezvoth, Baji, Khoja and Kujalik (according to Sri. E M Philip). But both these communities show a strong influence of the Essene community that existed in the wilderness of the Dead Sea coast at Qumran near Masada upto the 1st Century AD until they were resettled in the caves of Edessa and the marshlands of Iran, Iraq and Sabaa or Yemen. This community, also known as the Jamesian Community, was revered for their simplicity, piety, humility and perseverance in upholding their faith without succumbing to torture, humiliation or pressure.
It is also believed that this Jamesian community is the remnant group which was preserved by God as the Holy community from the time of Noah. History claims that this community became extinct after the Synod of Nicea in 325 AD when all the Nazarene sects were forced to merge into the Universal Christian Church shedding their Jewish identity upon the threat of excommunication. But could this community have died out or did this community merge with the St. Thomas Christians of Kerala? Could a community chosen by God to be the remnant ones become extinct by the act of man? Is the Knanaya community a remnant community preserved thus far by God? What happened to the remaining members of the Knanaya community that did not take the ship to Kodungallur in AD 345? Did they perish in their identity or are they somewhere out there in the Middle East still holding on to their identity? Can this community come to an end because there is a talk that the membership of the community is dwindling rapidly? Are we seeing a weeding out process from the Holy Remnant Community? Or, is this community a mere creation of superstitions and caste identity adopted from the ancient Kerala caste system? This is the core matter which needs to be probed through this project and the answer should be found and published to the interested audience across the globe.
The odyssey of the remnant Knanaya community of Kerala is the subject matter of this project and thus this project has nothing to do with religious emotion or creation of a mythical story to justify any particular Church denomination. The study will be led by internationally acclaimed academicians involved in research into ancient Jewish, Nazarene, Christian, Muslim and Hindu communities besides the archaeologists, anthropologists and secular historians involved in studies regarding the ancient Spice trade of Muziris. A 50 cent property is being acquired at the northern river bank of the Periyar adjacent to the ancient Kottapuram market which once served as the major port for the loading of the European ships with spices and other products of trade. This site will serve as a study center cum museum with accommodation and other facilities. The Study Center will be the rallying point for research and will invite the above scholars to conduct seminars, help in translations as well as interpretation of ancient texts. There will be a resident history community who will be employed to study the ancient evidences which will be acquired from different parts of the world and which will consist of copies of source documents in ancient languages such as Greek, Latin, Hebrew, Aramaic, Syriac, Portuguese and Dutch besides commentaries in French, German and English. The students will be involved in understanding these source documents from the perspective of the Knanaya and St. Thomas Christians and will translate these works based on these local perspectives for which they will involve internationally renowned scholars. The works will be published by the Research Center in the local vernacular as well as in English meant for the international audience. Hence there will be a book shop selling publications of other publishers as well as own publications. A good income will come in the form of residential accommodation and tutoring of heritage oriented tourists on an academic holidy where they could be given an insight into the findings of the research center. The hospitality part of this cultural heritage tourism will be handled very professionally by experts in the Hospitality industry. There will be ten rooms available at a rate of about Rs. 1500/- per day. An entry fee of about Rs. 50/- will be charged against each visitor to the Museum maintained by the academy. There will be a well researched ethnic Syrian Nazarene restaurant and bakery which will serve Nasrani cuisine and rice based food products to the residents and guests at a healthy price. 30% occupancy of the rooms will give an income of about Rs. 135,000/- per month. We expect about 200 visitors per week to the museum which will fetch an income of about Rs. 40,000/- per month. Hence, we anticipate an initial income of Rs. 175,000/- which will give a healthy operational profit to keep the operations functioning smoothly. Over course of time, with added interest in the project, the occupancy and museum visits will increase giving a much higher turnover of atleast Rs. 400,000/- per month or an annual turnover of Rs. 50 Lakhs. This income will be over and above the income earned from the ethnic restaurant and bakery as well as sale of publications. This centre can accommodate atleast 4000 Knanaya youth per annum so as to guide the interested community youth about the antiquity of the historic community.
According to the Tourism Industry experts, heritage tourism is tipped to be the emerging model for international travel and tourism, where tourists known as the Alert Informed Individuals belonging to respected global communities with high income, seek mental stimulation by learning and understanding various communities and activities in other parts of the world. The Kerala State Government has initiated a Muziris Heritage Tourism project at a cost of Rs. 140 Crores covering Pallipuram, Paravur, Chennamangalam and Kodungallur. The project is based on the recent excavations by the Kerala Council for Historical Research (KCHR) in 2007 & 2008 which unearthed the archaeological and historical evidence confirming the location of the ancient port of Muziris at Pattanam in Paravur. This excavation project proved to be a turning point as it provided a wealth of information on the surrounding areas covering the hinterland of the Muziris port and the whole Periyar basin. Muziris was an active port from the 1st century BC onward, not only for Indo-Roman trade, but also trade with Jews, Nazarenes, Arabs, Portuguese, Dutch, Chinese, British, and many other travellers. The project draws inspiration from all this evidence and is called the Muziris Heritage Site (MHS). The Muziris Heritage Project naturally lends itself to bringing back memories of the past and the project is not about tourism or recreation alone. It is about making a difference - a big difference to conservation, restoration, the study of history, environmental projects, research, development of craft and art forms, occupations and other community activities also.
The Knanaya Nazarene Academy in Muziris is intended to blend into the Muziris Heritage Project of the State Government and shall focus on the study, research and propagation of the antiquity of the community and its practices. The project will be based on the Essene community model. A special advisory Board will be set up to oversee and advise the Company in the project consisting of experts such as Mr. Jose Dominic, the Chairman and Managing Director of CGH Earth (formerly Casino Group) and distinguished scholars such as Dr. Robert Eisenman, Dr. Shalva Weil, Dr. Federico De Romanis and Dr. Shinu Abraham besides others who will be incorporated according to the need of the period to aid and advise the Company to fulfill its objective. Mr. Jose Dominic has agreed to be the Chairman of this Board and is highly regarded as a man with the vision to make the Muziris Project an Internationally visible cultural center. He has played host to many of the international scholars who have toured Kerala regarding research in the subject matter and they have all been very appreciative of the hospitality at his various resorts such as Coconut Lagoon, Marari Beach Resort, Spice Village, Brunton Boatyard and Casino Hotel. His vast experience and expertise in the Hospitality industry combined with his interest in the subject matter of this project will ensure that the project is run at very high standards. The management Board of the Company shall implement the recommendations of the Advisory Board.
The Hindu 22-10-2011-Thiruvananthapuram and Kochi Editions
ASI Urged to Explore Pattanam
Suspecting a hidden agenda in the archaeological exploration at Pattanam by the KCHR, agroup of historians , writers and cultural activists has urged the Chief Minister of Kerala, Oommen Chandy to ask the Archaeological Survey of India to take over the digs. A memorandum signed by Dr. M.G.Sasibhushan, Prof. N.M.Namboodiri, P.K.Gopi and 18 others also wanted the current KCHR reconstituted and the Muziris Heritage Project renamed as Kodungallur Heritage Project and it be entrusted to qualified and committed scholars.
Will the archaeology of ancient Israel no longer survive as a field of academic study at Oxford University?
Oxford has a long and distinguished history in the study of the ancient past in the Holy Land. Dame Kathleen Kenyon conducted pioneering excavations at Jericho and Jerusalem in the 1950s and 1960s. Oxford’s Ashmolean Museum accumulated important study collections of artifacts from the area. Kenyon’s successor at Oxford, Roger Moorey, was involved in the work of a number of major research institutions in the ancient Near East. Oxford’s Levantine Archaeology Laboratory continued after Moorey’s retirement and subsequent death in 2005. Unfortunately, the only remaining faculty member in this field, Professor Andrew Sherratt, moved to another university and then passed away in 2006.
The Syrian Malabar Nasrani people, also known as Saint Thomas Christians andNasranis are an ethnoreligious group from Kerala, India, adhering to the various churches of the Saint Thomas Christian tradition.They are also known as Syrian-Malabar Christians,Suriyani Christiaanikal, Mar Thoma Nasrani, or more popularly as Syrian Christians in view that they use Syriac liturgy since the early days of Christianity in India. The Syrian Malabar Nasranis are the descendants of the natives and those of the Jewishdiaspora in Kerala [2][3][4][5][6][7][8][9][10] who became Christians in the Malabar Coast in the earliest days of Christianity.[2][3][4][5][6][7] The community also comprises several ancient Christian settlements in Kerala. It has been suggested that the term Nasraniderives from the name Nazarenes used by ancient Jewish Christians in the Near-East who believed in the divinity of Jesus but clung to many of the Mosaic ceremonies.[11][citation needed] They follow a unique Hebrew-Syriac Christian tradition which includes several Jewish elements although they have absorbed some Hinducustoms[citation needed]. Their heritage is Syriac-Keralite, their culture South Indian with semitic and local influences, their faith St. Thomas Christian, and their languageMalayalam.[2][3][4][5][6][7] Much of their Jewish tradition has been forgotten, especially after the Portuguese invasion of Kerala in the early 1500s.[2][3][4][5][6][7]
During the Dutch power in Malabar (1679-1728) there were four distinctive sections of Christians in Kerala.[12][13]
Roman Catholic Syrian Christians.
Jacobite Syrian Christians.
The non-Syrian Roman Catholics Known as Inland Christians by the Van Rheede[14] and New Christians by Moens.[15].They were grouped into seven parish churches under the bishop of Cochin.
Topass Christians. (Thuppai). They were the descendents of Indian mothers or fathers belonging to the diverse European nations.
Only the first two are Syrian Malabar Nasranis. Others are not. So, all Christians in Kerala are not included in this article.
Nasrani Mapilla
Syrian Malabar Nasranis are also called Nasrani Mapillas.[16] According to Hermann Gundert (who wrote the first Malayalam dictionary), the term 'mapilla' was a title used to denote semitic immigrants from West Asia.[16] Thus the term Mapilla was used to denote both Arab and Christian-Jewish descendants and followers in Kerala.[16] The descendants of Arabs are called Muslim Mappila the descendants of Syrian-Jewish Christians are called Nasrani Mappilas.[16] and the descendants of the Cochin Jews who have traditionally followed Halakhic Judaism are known as Juda Mappila[17]
On the south western side of the Indian peninsula; between the mountains and the Erythraean Sea (now Arabian Sea); stretching from Kannoor to Kanyakumari was the land called Cherarajyam, which was ruled by local chieftains. Later this land came to be known as Malabar and (now) Kerala. Muziris (now known as Pattanam near Cochin) was the important entry port. After the discovery of Hippalus, every year 100 ships arrived there from various parts of the then known world, including Red Sea ports [18].
During the time of Moses and King Solomon, the Malabar coast traded spices and luxury articles with Israel.[19] Excavations carried out at Pattanam in 2008 provided evidence that the maritime trade between Kerala and the Mediterranean ports existed back in 500 BC or earlier [20]. It is possible that some of those traders who arrived from the west, including Jews, remained in Kerala.[21]
While Augustus Caesar (31 BC- 14 AD) was the Emperor of Rome and Herod the Great(37-4 BC) was King of Judea, ambassadors from Malabar visited the Emperor Augustus.[22][23] Nasranis believe that these ambassadors were The Wise Men From the East, of the Bible.[24][25] Thus the Malabar Nasranis are some of the earliest people who joinedChristianity in India. In the first century map Tabula Peutingeriana (see the map) a temple of Augustus is clearly visible near Muziris shows the close relation between Rome and Malabar in the first century BC.
File:Italy to India Route.PNG
The ancient navigation route from the Judeo-Roman world to the Malabar coast
The community also comprises several ancient Aramaic Christian settlements in Kerala. The Knanaya Nasranis claim to be the descendants of one such group of 4th century immigrants.[2][3][4][6][26][27] while Christianity in India originated in the first century AD, after St Thomas landed in Kerala in 52 AD[28].Thus the community consists of people from many ethnic groups of Kerala including different trading diaspora of Jews and Christian settlers of successive centuries like Knanaya people.[2][4][6][7][26][29][27] Thus the community consists of people from many ethnic groups of Kerala including the pre-Christian era, different trading diaspora of Jews[2][4][6][7][26][29][27]
http://groups.yahoo.com/group/IndianOrthodox/message/29244 Accession Date and Time-27-10-2011;3.05PM
*Keynote Address by Fr Dr K.M. George at the Public meeting �Malankara Orthodox Church in the New Millennium�, and Reception for HH Catholicos Marthoma Paulose II, Tyaga Raja Stadium, March 13, 2011, New Delhi*
* *Today, as we gather together in the national capital of our nation, in the presence of some of the distinguished leaders of our country, let us in all humility give thanks to God Almighty and bless his holy name. For marvellous are the ways in which the ancient Orthodox Church of Malankara has been guided by divine providence for the last two millennia. From a rather small community, in the south west Malabar coast, of faithful and hardworking Christians, loyal to the country and friendly to the neighbours, the Church has now spread her wings far and wide over the face of the earth by this third millennium.
The recent archaeological findings of the remains of an ancient city called *Pattanam* near the ancient port of Kodungalloor in Kerala where the Apostle Thomas is believed to have arrived are sensational. It has begun to unveil for us the great confluence of cultures- Roman and Greek, Aramaic and Arab, Chinese and Persian- that took place in the spice country. The Indian Church was founded in this setting of the dynamic interplay of diverse cultures.
Five hundred and thirteen years ago, precisely in 1498, when Vasco da Gama, the adventurous Portuguese navigator landed near Calicut in Kerala, the face of Asia began to change. That momentous event inaugurated the massive colonial era for India and the rest of Asia. The Christian community in Kerala founded by St. Thomas, the apostle of Christ, thousand five hundred years before that event, was the first in Asian history to bear the brunt of the colonial invasion. The Indian church was deprived of her language and liturgy, her indigenous social customs, and her eastern spiritual ethos and autonomy for over half a century of direct Portuguese-Roman Catholic rule. But the indomitable Indian church rose in a historic revolt against the foreign yoke, in the celebrated pledge of Coonen Cross in Kochi in 1653. This culminating event, after a long struggle with foreign domination, anticipated the beginning of India�s political movement for liberation and independence some two hundred years later.
Today, as we receive in the national capital the new head of the Orthodox Church of India, H.H. Baselius Mar Thoma Paulose II, we celebrate the freedom of the church and of the nation in humility and hope.
Let me very briefly indicate some aspects of the hope that we cherish for the new millennium.
First, the Church has no model to follow except that of Christ who loved the world and who gave himself up for the world. So the Church�s involvement in any human field be it social, educational, or healthcare, is to transform the world to its pristine harmony and integrity, to redeem it. The strength of the Christian Church is to be perceived, as many do, not in the power of its institutions, nor its political clout, but in its capacity for compassionate and self-giving love to all humanity. Metropolitan Paulos Mar Gregorios of blessed memory, the renowned theologian, philosopher and spiritual leader, the first Orthodox bishop of Delhi, wrote on the occasion of the 50th year celebration of the Orthodox presence in Delhi: �For the Orthodox, the true worship of God with genuine compassionate love for all is more important than dogma or creed. When there is a failure of love, there is the failure of the Church, for the Church�s main task is to manifest that love� Divisions and wars, oppression and exploitation, corruption and injustice � these are basic failures of love, whether in the Church or the lives of nations.�
It is in this spirit that his successor, the present Metropolitan of Delhi, H.G. Job Mar Philexenos leads the social and charitable activities of the Diocese. In spite of his health problems, he dreams great dreams and ably brings together a team of competent lay people and clergy to implement his dreams. His new coadjutor bishop HG Dr Yuhanon Mar Demetrius, well known biblical scholar, teacher and ecumenist, is God�s gift to the Diocese to continue the great work.
Secondly, it is a privilege for the Christian Church to be closely associated with the life of our great nation. The richness of our country�s cultural traditions, the diversity of its religious beliefs and practices, are unique in the world. Look at the nations of the world, travel across the globe, criss-cross the cultures of the earth; you see that India is truly incredible. Yes, the Incredible India, as they say, the *Atulya Bharat* !
It is now that the mono-cultural western world begins to speak about religious pluralism as if it is a new discovery, but our country has lived, and lived well, that reality for ages. The Orthodox Church rejoices in this great diversity and subscribes fully to the ancient principle of *�sarva dharma samabhavana.�* As our prophetic Orthodox bishop Metropolitan Geevarghese Mar Osthathios continues to teach, we believe in the conversion of minds, and not of religion � in *manasantharam *and not in *mathantharam. * The millennium policies of the Church are to be governed by these principles.
* *Thirdly, what is the mission and the task of the Church in this unique setting? Is it simply to bargain for the bits and pieces of the political pie? Is it to seek exclusive privileges on the basis of some numerical minority status? The answer is an emphatic no from the Christian perspective. The Church has to exercise its critical prophetic ministry towards governments and authority structures whenever any citizen in this country is deprived of his or her constitutional rights and not simply when Christians are in trouble. The Church, by its very nature, is called upon to work together with all people of goodwill to improve the quality of freedom and democracy that we enjoy today, to give voice to the voiceless, and to listen to the cry of the poor, so that every man and woman in this country should enjoy equal rights, freedom and dignity gifted by God. This is nothing but what Jesus announced at the beginning of his earthly ministry. (Luke 4:18).
Fourthly, India and China are generally perceived by others to be emerging superpowers. Some of the richest of the world, according to the Forbes Magazine�s latest count, are from our country. But we Indians, we know the other side � the inside story: the incredible poverty and misery of millions of own our brothers and sisters. St. John Chrysostom, 4th century father of the Church and the fiery prophet of social justice, spoke about the two altars of the Church: the one on which we offer the holy sacrifice of praise and thanksgiving, the holy Qurbana, and the other, the altar is that of the poor, the homeless, the disabled, all those who are oppressed and marginalised of our society. It is with them and for them that the Church worships the living God. These two altars need to be set up side by side, even to be constantly exchanged with each other.
Fifth, according to recent statistical surveys, our country of over one billion people have the largest number of youth nationwise. While rich nations of the world are now desperately aging, it is certainly a boon for our country to have young adults constituting the significant chunk of the population. The Church�s future priority, therefore, is to give adequate care for the youth- both boys and girls, their proper education and employment, their training in human values, and the channeling of their creative energy for the common good.
Our new Catholicos, H.H. Baselius Mar Thoma Paulose II, himself coming from a solid background of pastoral work among the youth and students of the Mar Gregorios Orthodox Students Movement, raises high hopes for the Church�s policies favouring the emerging young generation.
Sixth, the Orthodox Church�s care for Mother Earth through various environmental policies and programmes is already mapped out by the Church�s Ecological Commission. Nature, long enduring the injuries inflicted on her by our industrial- technological- consumerist culture, has now begun to strike back. We have a great Indian tradition of respecting nature, since every trace of it can manifest the *chaitanya* of the divine. This goes very well with the Indian Orthodox Church�s sacramental understanding of God�s creation.
Here is a major question for our nation as well for Indian religious communities regarding the dialectic of environment and development:
India and China together, with their 2.2 billion people, constitute one third of present day humanity. If these huge populations simply imitate the greedy, competitive and consumerist culture of the west in the name of progress we will end up in terrible catastrophe simply because that model is not a sustainable one for over two billion human beings, let alone the rest of Asian population.
The question is: are we able to propose a new paradigm, a new model of development, a more sustainable human lifestyle, more in common with our own Gandhian model than with the exploitative, profit-oriented, globalised market model. This question is crucial for the future of our nation and of all the peoples of Asia. Ultimately the test is: can we all share the gifts of God, the resources of Mother Earth in justice and peace, with gratitude and mutual respect, with care and love for our future generations.
Seventh, the Church is called to be a peacemaker in the world. Our society is becoming increasingly violent and insecure, especially for women and children, for the less powerful and the older generation. No measure of high-tech and high-cost security systems can counter the surging spectre of violence that is endemic to globalized societies. Pope Benedict XVI in his brand new book on the life of Jesus says �Violence does not build up the Kingdom of God, nor the kingdom of humanity.� We can unequivocally say that the Church�s urgent task is to collaborate with all people of goodwill, and with appropriate government agencies to uphold the rule of law, rights of every citizen, especially women and children, and human dignity and welfare of all. This sets an important millennium goal for the Orthodox Church.
To conclude, it is generally perceived that the great overarching western civilization of the last millennium is fast declining. People all over the world look up to Asia for leadership. Here again is the challenge for the Asian church, numerically small as it may be, and particularly for the Indian Orthodox Church with its positive experience of centuries of living with the tolerant and benevolent Indian religious traditions.
The biblical vision of �new heavens and a new earth where justice dwells� and our unshakeable faith in the One who �makes everything new� are the driving force for the Church to outline the contours of a new civilization- a civilization of love and human dignity, of peace, justice and care for God�s creation.
God bless our nation. Namaste. Jai Hind.
Rino Rachel Joy E -Volunteer Indian Orthodox Diaspora Secretariat.
My Quest to unravel the Antiquity of the Knanaya Community
In my quest to uncover the truth behind the legacy of the Knanaya heritage while recognizing the sad truth that we are not in possession of any original source evidence to put forth the proof of the legacy, I began by identifying important milestones of the legacy since AD 345 and have been engaged in understanding the circumstances of the period since AD 345 which ought to have influenced the migration of our ancestors and their immediate environment which shaped their lifestyles as well as their heritage over the last 16 and more centuries. To understand the circumstances that influenced the culture and the important turning points during the history of Knanaya community since ancient times, one must study ancient source records which have been documented during the contemporaneous period by recognized historians and other authors. These sources are to be found documented in Greek, Latin, Syriac, Aramaic and Hebrew texts. I began my studies in the year 1996 studying the English sources beginning with a very brief construction of the general history of the Middle East in the late ancient period beginning from the 4th century onwards. After analysing the broad outline of the chronology of historical events, I began studying each historical event in detail which were relevant to the migrationary legacy held by our ancestors and codified in our ancient songs. Since 2005, I have been engaging myself in discussions with scholars regarding the historical milestones of the Middle East and I was encouraged to study the affairs of the nation of Israel since ancient times and also to analyse the migrationary pattern of the 12 tribes of Israel. By coincidence, Dr.P J Cherian of the Kerala Council of Historical Research and his
team comprising of Dr. K P Shajanand Dr.Selvakumar had hit upon an archaeological site near Kodungallur atavillage called Pattanam. On a detailed analysis from the archaeological dig commenced from the year 2007, theydiscovered that this site was an ancient port and that it was a part of the ancient port of Muziris which has been talked of at length in the ancient Roman period beginning from the middle of the 1st century BC till the 4th century AD. Three successive years of archaeological excavations from that site has thrown up much evidence of remains of that trading period. I have visited that site in 2008 and 2009. The existence of the site reveals to us that there was a strong trading activity in this part of Kerala since the 1st century BC and the trade was mainly between Egypt and Kerala. While Kerala exported pepper and other products from the Gangetic region, Sri Lanka, China and South East Asia, it imported wine and Roman Gold coins or Cestaes and Dinarii. While big Roman ships visited Muziris during September each year by cruising with the Monsoon trade winds, they departed from Muziris before the 13th of January so as to catch the North East monsoon winds which blows them towards South Arabia. Cana was a port in South Arabia from where the ships embarked on the oceanic voyage to Muziris. Cana was a mercantile haven which provided ships with drinking water, Frankincense, and Myrrh and also, it was like a tavern where one could hire navigators and other skilled mariners who have expertise handling the Monsoon winds as well as the pirates near Muziris. Besides, there were also local translators and other intermediaries who were available for hire as this port had a rich blend of Indian, Semitic and Greek mariners and traders as evidenced from all the household vessels discovered from archaeological sites. It may have been a trader/mariner’s mercantile cosmopolitan city as it lay in the cross roads of the land route between India and the Mediterranean Sea and Egypt as well as the two sea routes – the Egypt - Barygaza (Indus/Broach) trade route and the Egypt - Muziris pepper trade route.
I began my seriousresearch studies by first trying to define the word Knanaya from historical sources beginning with the description of the zealots as per the ancient works of Flavius Josephus. I began engaging myself in discussions with International scholars regarding interpretation of these ancient source texts. First I had discussions in the year 2005 with Dr. Shalva Weil a renouned Anthropologist of the Hebrew University who has done a comparative study between the Knanaya community and the Cochin Jews in 1982. I continue to have discussions withher. The following year, I engaged in discussions with Dr. Robert Eisenman, an archaeologist and historian who has done extensive research on the Dead Sea scrolls as well as the Zealots. He has done a thorough study regarding the migration of the zealots out of the nation of Judea and their flight to Edessa and has hypothesized that they would have reached South India and merged within the Syrian Christians of Keralabesides the remaining being converted into Islam. Though he was scheduled to address the Knanaya youth during the KnaZeal 2007 Conference, he was not able to make it due to certain personal commitments back home on the occasion of the birth of his grandson. But eventually, he did make the trip in early April of 2008 thanks to voluntary contributions from committed members of the Knanaya community such as Thomas Elias Paarel, Abe Abraham Vazhayil (Kunjavarachayan), Monsy Chemmachan, Joe Thomas Vadasserikunnel, Celia Vazhayil who supported my endeavor and shared with me the cost of making arrangements for the commutation of this scholar. I must also thank Mr. Jose Dominic of CGH Earth who has taken great interest in my activities beginning with the tour of Dr. Shalva Weil and has supported me on every occasion to engage scholars in meaningful discussions in the pursuit of unravelling the ancient history of the founding of Christianity in Kerala. I met Dr. P J Cherian for the first time during the visit of Dr. Eisenman at KCHR at Vyloppilly Samskrithi Bhavan in Thiruvananthapuram and we had a meaningful discussion then. Later in November that same year, Dr. Cherian hosted a Seminar on the Muziris Heritage Project which was addressed by atleast four ministers as well as historians. I had meaningful discussions with Dr. Steve Sidebotham (in the picture below) who is an archaeologist currently exploring the ancient Egyptian port of Berenike and is tipped to do an excavation in Cana of South Arabia (presently Yemen). I also met Dr. Federico De Romanis of the University of Rome and Dr. Roberta Tomber of the British Museum.
In January of this year, I attended a two day seminar on Indo-Portuguese era trade history organized by the Vasco Da Gama Research Institue at Cochin.This seminar was inaugrated by the Portuguese Ambassador in India and the keynote address was by the Portuguese Architect and Art historian Paulo Varela Gomes. In the keynote address, the influence of Portuguese architecture in the design of Syrian Christian Churches were explained. It was a well organized seminar and many aspects of Indo- Portuguese heritage were deliberated. I have made a suggestion that the VGRI must explore the influence of the Portuguese on the Syrian Christians as well as the glorious period of trade and goodwill between these two people during the major part of the 16th century until the advent of Dom Alexis Menezis. It must be said in favor of Menezis that he tried to work for the benefit of the Knanaya community until the Inquisition was initated during his governorship. He had infact demanded the King of Kodungallur to restore the land of the Thekkumbhagakkar which was gifted to them by Cheraman Perumal since ancient times. He also intended to have that site turned into the center of Indian Christianity and that is why the Vicarate of Kodungallur situated very close to the Portuguese Fort was given high importance till the 17th century. Unfortunately, events turned for the worse and the relations between the Syrian Christians and the Portuguese Governor turned very bad and hence these promises where not followed up. The evidence of this incident is provided in the Journal of Alexis Menezis. I interacted with Dr. Varela Gomes regarding the dating and restoration of the Portrait of Mother Mary and Infant Jesus which is today at the Sanctum Sanctorium of the St. Mary’s Knanaya Valiyappally at Kallissery. I sent him a picture of the portrait and looking at the picture, he explained that the portrait did not appear to be more than 80 years old. But he did admit that he could not say whether there was an even earlier picture behind the present painting and that that would have to be ascertained using Xray and laser technologies. His assessment is correct as the Portrait was last painted by therenouned artist K M Varghese in the 1930s. He has also explained to me that if an Indian organization such as INTACH were to certify that the painting is to be dated and restored and a cost estimate could be prepared, he would try and arrange for the funds to meet this expenses. I have informed our Bishops and priests about this offer and I await their decision.
In the month of May of 2009, I took my family to the Pattanam archaeological site when Dr. Cherian and his team where doing their 3rd season of dig at the site. It was a great experience visiting this site and seeing for oneself the environment in which people of the 1st to 4th century AD had lived while engaging themselves in Maritime trade.We saw pottery items and jewelry used during that period, besides, the layout of dwelling units, wells etc. The ropes of that period were apparantly made from the fibres of Aloe Vora and these ropes are used even today to handle elephants. We also saw iron nails of that period and it is said that ironsmiths of Muziris had a very advanced technology in metallurgy. It was a good experience for my family. There is another project involving Muziris heritage. The second project is a tourism project by the Tourism department and is the brainchild of Dr. Thomas Isaac, our Finance Minister. The project is intended to highlight the heritage of the ancient port city of Muziris and covers the region from Chettuva to Paravur. This project is being coordinated by Mr. Benny Kuriakose, a well reputed Conservative Architect who is based at Chennai and he has prepared a very detailed heritage conservation oriented tourism project with a budget of Rs. 140 Crores meeting International standards of conservation as well as tourism promotion. A two day camp was held at Kodungallur on the 27th and 28th of June 2009 under the watchful eye of Dr. Thomas Isaac and the project was explained to the members of the Panchayats which came under this conservation project. I attended the Seminar and was very impressed to see the commitment of the State to promote Kodungallur and it’s surrounding areas as part of a new wave of Kerala tourism initiative as a Heritage Tourism model. Dr. Cherian organized a Greek and Latin training program under Dr. Federico De Romanis of the University of Rome from 27th of July till the 31st of August. There were two batches consisting of 30 students. The students constituted historians, Engineers, Linguists, and even a Dentist with a passion for history. I attended this program and we covered the grammar and syntax of ancient Greek and Latin used between the 1st Century BC till the 4th Century AD. We read ancient texts of Pliny the Elder’s Naturalis Historia, Strabo’s Geography, Arrian’s Anabasis and History of Alexander’s Expedition, Costas Indicopleustes, Periplus Maris Erythraei, Tabula Peutingeria, Ptolemy’s Geographia VIII, the Vienna Papyrus, Charition (an ancient drama involving a language once spoken in ancient Kerala). We did nearly 100 hours of reading and our Professor empowered us with the necessary skills and tools required to read ancient documents on our own even after the course was completed. During our course, we realised that all translations of these ancient documents are done by European scholars who are not aware of the ground realities that existed in Kerala during the period when these texts were composed. Hence, the Professor, Dr. Athiyamman, a marine archaeologist and myself embarked on a discovery tour to identify the places in the ancient Venad region mentioned in these texts which were connected with ancient spice trade. The Professor and the archaeologist came to Kallissery on 22nd of August. We visited the ancient Syrian Church at Chengannur, our Kallissery Valiyappally, and did a boating expedition across the Vembanad lake upto the St. Thomas Church at Kokkamangalam beyond the Thaneermukham bund which is believed to be the site of one of the seven churches reportedly founded by St. Thomas. We feel that this region could be the location of an ancient port recorded as Bacare which is still elusive. I have hypothesized that Bacare is a corruption of ‘Ba Akkare’. This hypothesis is based on an ancient narration where in it is stated that Roman ships unloaded the goods that were imported to the ancient port of the Kingdom of Nelkynda on the Eastern bank of the back waters and berthed there till the end of Autumn. For loading spices into these large ships, the ships had to be ferried empty to the Western bank of the river from where the spices would be loaded. This was necessitated because, if these ships were loaded at the port on the Eastern bank, then the weight of the spices would cause the ships to be submerged more into the waters and if they were to cross the backwaters, the bottom of the ship would get stuck in the clayey bottom of the back waters which was so hard that the ships could not be wrenched free. This phenomenon can be experienced even today. Hence, the ships had to be as light as possible so that the major portion of the ship would be above water while crossing the shallow mid region of the backwater lake. The local traders those days would have used the expression Ba Akkare to inform the Roman ship captain to take the ship to the port on the opposite bank of the Vembanad so as to load spices into the ships. Also, these ports are reported to be nearly 22.2 Km upriver from the sea. Besides, Vembanad is fed with water by the rivers – Muvattupuzha river, Manimala river and Pampa besides Achenkoil until it was redirected in the 19th century by the Tranvancore ruler. These rivers formed the channels through which spices was transported from the hilly regions of the Western Ghats to the sea ports. The Periyar and the Pampa are the main source of spice transportation as they originate at the heart of pepper growing regions of Idukki and Pathanamthitta rain forests. The region from Kottarakkara to Kothamangalam could have been part of an ancient principality namedKottonara where pepper and elephants are reported to grow. We reached Thekkady on the night of 22nd from Coconut lagoon at Kumarakom and stayed at Spice Village. On the 23rd morning, the naturalist at Spice village explained to us how pepper is harvested and also took us through the spice garden of the resort owned by CGH Earth. We were also given a walking tour through the vast expanse of the vegetation being maintained by this eco-friendly resort which includes a bio-decomposition plant for generating organic fertilizer, a waste paper conversion plant for manufacturing recycled paper, an organic kitchen garden where all the vegetables required by the resort kitchen are grown besides the natural spice museum cum botanical garden. From Thekkady, we drove to Ranni via Kanjirappally, Manimala. We stopped at Aythala to have a view of the Pampa. The Professor was shocked to know that river which appears very calm rises during the monsoon season to scale the banks and encroach into the houses located at the Banks and considering how high the Thamarappally Aapeesil house is located from the river bed, he could not believe that the river water has entered into the house many a times. After being entertained by the lady of the house, Pennamma Thomas, with juice and information, we travelled further eastwards towards Nilakkal forest. By the time we crossed the Lahai Estate and entered into the Rajampara forest, we accosted an accident site and the traffic was blocked during an attempt to recover a tractor that had skidded off the road and fell into a ravine. As it was getting dark with the sun setting fast and the Italian Professor not being comfortable at the thought of confronting a wild elephant in the forest, we decided to turn back and headed for Thiruvananthapuram via Pathanamthitta – Kottarakkara route. It was a memorable weekend for us and the Professor admitted that all the ancient works regarding Kerala will have to be retranslated keeping in mind the ground realities of Kerala which have not been taken into consideration thus far by European scholars. In short, there is much work to be done regarding studying the ancient trade with Muziris and other ports of Kerala. Besides this expedition, we travelled together again the following weekend to meet Mr. Benny Kuriakose and also during the Onam break to visit the Athirappally water falls and the Sholayar forest from where the spices could have been transported to Muziris via the Chalakkudy river. We stayed at Hotel Brunton Boatyard this time which is based on a historical theme of the Portuguese, the Dutch and the British influence in Fort Kochi. We look forward to explore the possibility of having regular cruises from this hotel to Kodungallur to relive the ancient trade between Fort Kochi and Kodungallur which was engaged by the Syrian Christians until they migrated southward to Kottayam and Kallissery. We also studied the varies events which influenced the spice trade from the 1st Century BC to the 4th Century AD. We read the evidence regarding the presence of Christianity in Kerala in the 5th Century which I quote below from Cosmas Indicopleustes in Greek original ÆEn Taprobavnh/ nhvsw/ ejn th'/ ejswtevra/ ÆIndiva/, e[nqa to; ÆIndiko;n pevlagov" ejsti, kai; ÆEkklhsiva cristianw'n ejstin ejkei' kai; klhrikoi; kai; pistoiv, oujk oi\da de; eij kai; peraitevrw. ïOmoivw" kai; eij" th;n legomevnhn Malev, e[nqa to; pevperi givnetai, kai; ejn th'/ Kalliavna/ de; th'/ kaloumevnh/, kai; ejpivskopov" ejstin ajpo; Persivdo" ceirotonouvmeno".
[There are Christian priests and believers in Taprobane (ancient Sri lanka) and India, There is a Christian Bishop at Male (ancient name of Kerala which became Malabar during Arab times) where the pepper grows and the Bishop who is elected and sent from Persia has jurisdiction over Kalliana (Kalyan), interior India or mainland India and Taprobane (ancient Sri lanka).] We also read the works of Zosimus, Socrates as well as Codex Theodosiani where the circumstances during the reign of Constantinople, the Roman Emperor in the early part of the 4th century is explained and which narrates events which would have borne a strong influence on the Knanaya ancestors during the period that influenced their migration to Kerala. Many a hypothesis is possible regarding the Knanaya origins. The fact that Cana was the port from where the ships sailed for Muziris, there was a very strong Jewish and Christian settlement in the towns of Cana from the 1st century AD till the time of Muhammad and their subsequent conversion into Islam, there was a tribe in that region known as Kinaidokolpitas (or people of the Gulf of Kinai), there is the possibility of a Zealot migration to Cana of Yemen from Cana of Galilee during the period of Herod the Great and Augustus Caesar. The Ethiopian King conquered this place towards the end of the 3rd century or early 4th century, there was a major recession during this period and the Roman economy was revived in the 1st quarter of the 4th century by Emperor Constantine, there was a very high inflation and the prices of pepper reached phenomenal levels during this period making it extremely profitable for those merchants who could secure an assured quantity of pepper per year so as to reap the benefits of the revival in Roman economy. These circumstances and many more and their related hypothesis have to be explored in the future. After a three day stay at Cochin, we returned back to Kallissery and he returned to Thiruvananthapuram from where he flew back to Italy. During my course at KCHR, I also met Dr. Shinu Abraham, an Anthropologist from the University of St. Lawrence in New York who was here to study the glass beads discovered at the site of the dig. She is specialising on the society that habitated at Muziris and also their interactions with other cultures by way of trade in commodities of that period and influences of these interactions. Her parents were originally from Kollakadavu near Chengannur and migrated to the US in the 1970s. They are good family friends of Dr. A C Thomas and Mariamma, Elamkulam currently settled at Long Island. She had come to Kallissery and we spent a day in discussion regarding the Knanaya and Syrian Christian culture and ancient society. I am hoping that during her next visit to Kerala we could explore the possibility of enlarging the study of ancient society to the gatherers of pepper from the ghats, the intermediaries who conveyed the pepper from the ghats to the plains through the river channels as well as the influence of the Western traders in Muziris during theirfour month stay in Muziris from September to January. But these matters are to be decided by Dr. Cherian who is coordinating the activities of the scholars associated with the Muziris Archaeological research. I intend to study the ancient records and also study semitic languages such as Hebrew, Aramaic and Syriac over the next one year so that I can go as deep as possible while exploring the evidences that seem to be propping up at various archaeological sites at Cana, Berenike and Muziris. I also hope to be involved in discovering the elusive ports of Bacare, Nelkynda and the ancient pepper growing region of Kottonara. I also want to involve as many Knanaya youth from all parts of the globe who are interested in joining me in this historical study and also those who will be interested to learn Archaeology under Dr. P J Cherian.
Professor MGS Narayanan eminent historian and former Chairman of Indian Council for Historical Research has vehemently criticized Pattanam excavations and Muziris Heritage Project. In an article written by Professor Narayanan in leading journal -MALAYALAM - published on October 28-2011, he has pointed out that the incompetency , lack of knowledge and selfish motives of KCHR and the excavation panel has led to the blacklisting of Pattanam archaeological excavations. Professor Narayanan has requested the Government of Kerala to hand over Pattanam to the Archaeological Survey of India
A revival of Jewish heritage on the Indian tourism trail
By SHALVA WEIL16/07/2010
Reconstruction of the beautiful Parur synagogue is proceeding at a dizzying pace, and underlines the special ties Jews enjoyed with other faiths in south India.
For years, visitors to the Parur synagogue in south India would be led into the gatehouse with a rusty key borrowed from a Christian neighbor. They would make their way across a dim, empty entrance hall, flanked by rooms including one which used to function as a Hebrew class, and they would then tread warily on a path with a garden full of snakes on either side leading to the synagogue.
On the wall facing them on the side of the inner synagogue building, the visitors would distinguish a large plaque with Hebrew writing engraved in stone in 1616 by one David Ya’acov Castiel Mudaliar. Inside the two-story building, dusty chandeliers and wooden rosettes on the ceiling would testify to the astonishing beauty of the Parur synagogue.
In the center of the sanctuary stood a round podium with a holy book still open on the cantor’s stand. Visitors could then go up a special spiral staircase leading from the sanctuary to the abandoned women’s gallery, where the Torah was read in front of the women and the portion of the law reached the ears of the men downstairs. The women themselves entered the gallery by a special staircase from behind, but this was long ago destroyed.
Last month, the government of Kerala, India’s southernmost state, armed with a matching grant from the central government, started the reconstruction of the Parur synagogue that used to be frequented by Cochin Jews before they came on aliya, largely in the 1950s. The last of the community immigrated in the 1970s, leaving behind a mere handful of people, and the synagogue has remained in disuse since then. Today, fewer than 40 Cochin Jews remain on the Malabar coast.
The conservation is progressing at such a pace that the chief architect in charge of the project, Benny Kuriakose, believes it will be completed by the autumn. This governmental and federal project could be a beacon for other countries, which pay lip-service to the preservation of Jewish heritage.
“I was very excited to hear that the Kerala government is renovating the Parur synagogue and restoring it to the glory of its past,” said Tirza Lavi, a native of Parur, and a today a curator of the Heritage Center for Cochin Jews at Nevatim, south of Beersheba. “We hope that Parur will be a showcase to the younger generation, displaying our communities’ rich and interesting history. I am sure that Cochin Jews in Israel will be glad to take part in the project and share their knowledge and memories.”
INDIA’S JEWS, though a minuscule minority (numbering only 28,000 at their peak in 1948), were loyal citizens and contributed to the development of India in all walks of life. India is fully aware of the special relationship with Israel and the love of that country by thousands of young Israelis, who go on the almost mandatory India trip after the army, and are often joined there by their parents.
The reconstruction of the Parur synagogue celebrates the extraordinary relationship the Jews enjoyed with members of other religions in India, including Muslims, Christians and Hindus in the south. Despite a brief period under the Portuguese, the Jews of India never suffered anti-Semitism.
The reconstruction of the Parur synagogue is only a small cog in the wheel of a huge project called the Muziris Heritage Project, which includes archeological excavations and the reconstruction of other historical monuments in the area, such as temples, churches and mosques. The idea is to create a tourism trail from the ancient port of Muziris, today known as Kodungallor, through Cochin, Parur and other nearby areas, and develop the already-existing tourism boom. Today, Kerala is the eighth most favorite tourist destination in the world.
The seeds of the monumental project were planted only a few years ago. The beautiful Paradesi synagogue in Jew Town, Cochin, constructed in 1568, has been a well-known tourist site ever since Indira Gandhi attended its quatercentenary celebrations in 1968 and the Indian government issued a special commemorative stamp on the occasion. In more recent history, however, the Kerala government agreed to undertake the renovation of another abandoned Cochin Jewish synagogue belonging to the Malabari Jews in the village of Chendamangalam, near Cochin. In February 2006, the synagogue was reopened with an exhibition on the Cochin Jews, and the synagogue has become a popular tourist destination.
“The Chendamangalam Synagogue Museum opening in 2006 gave me the courage, hope and joy that the restoration of others of Kerala’s synagogues may be possible during my lifetime and indeed, shaping the legacy of my community is my passion,” Galia Hacco, who grew up in Chendamangalam, said.
“Communicating this legacy in India to Indians is the purpose of this involvement.”
In the same year, the Cultural Department of the Kerala government embarked upon an ambitious heritage- preservation-cum-tourism project in the area known as Muziris, embracing both Chendamangalam and Parur. Muziris was a thriving port in the first century BCE that used to have trade contacts with Rome, Greece, China and the Middle East. Cargo vessels from West Asia, the Mediterranean and East Africa used to drop anchor at the port. St. Thomas, the apostle, is believed to have set foot in Kerala through Muziris. It is here that India’s first church, Mar Thoma Church, and first mosque, Cheraman Juma Masjid, are located.
The development project, which is already well on its way, will include the establishment of a maritime museum, a historic museum on Indian independence from the British and museums dealing with Syrian Christian, Islamic and Jewish heritage.
In Cochin Jewish tradition, the port of Muziris, which is known as Kodungallor today and was called Cranganore in the past, is legendary, and was the site where many Jews lived until a tsunami caused a fatal flood in the middle of the 14th century. All the surviving Jews and the other inhabitants moved over to Chendamangalam, Cochin and other centers. Jewish songs in the local Malayalam language still recall the incident.
Archeological excavations at the site of Pattanam, near Muziris, now in their fourth consecutive season, have unearthed definite evidence of the port of Muziris, mentioned by the Romans, as well as in local Tamil texts. Sundeep Abraham, an independent Christian researcher from the Cnanite (Knanya) community, which migrated from Edessa to Muziris in the mid fourth century CE, said: “The Muziris Heritage Project will document the rich heritage of the ancient port city of Cranganore. One can witness the causes for the rise and fall of this once prosperous capital of ancient Kerala as it showcases the heritage of the ancient era beginning with the Muziris archeological site at Pattanam up to modern-era social reformers, who worked to emancipate the struggling underprivileged societies which bore the brunt of the ancient caste system of Kerala society.”
THE DISCOVERY of the ancient port of Muziris within one kilometer of the Parur synagogue has caused increased interest in Kerala among scholars, who are speculating about the connection between the commercial port and the ancient settlement of the Jews in the area.
Dr. P.J. Cherian, a researcher and director of the Pattanam archeological research since 2007, is optimistic of finding some material evidence of Jewish or Middle Eastern trading links. “One of the interesting finds of the last season,” he said,” was the turquoise glazed pottery of West Asian origin in the pre-Roman layers. We are awaiting its analytical report and hope it will be of help in tracing the early Jewish links with the Malabar Coast.”
The present synagogue was erected in the 17th century, but probably stands on an older structure dating to the 12th century. “As with other Cochin synagogues, the synagogue is made up of not one building but a collection of parts forming a distinct compound,” explains Jay Waronker, who teaches architecture at the Southern Polytechnic State University in Marietta, Georgia, and is writing a thesis about Cochin synagogue architecture. “Parur is notable for having the greatest number of connected and consecutive pieces which have survived fully intact, albeit rotting and crumbling. Unique to this synagogue is the way its parts are formally arranged and linked in a highly axial and ceremonial fashion. This same organization is also seen in some Hindu temples of Kerala and at later churches in the region.”
Benny Kuriakose, the Chennai architect directing the reconstruction of the Parur synagogue and other historical monuments, has made every attempt to conserve the former synagogue structure, and goes to great pains to try to reconstruct features that disappeared long ago. A case in point is the disintegrated stairway that once was connected to the second entrance, where the two square storerooms are located and adjacent to the breezeway that led up to the women’s gallery.
He is turning to members of the community to aid him to sketch it as it once was in order to produce an authentic reconstruction. Another example is the entry door of the gatehouse, where the original ground floor had wooden shuttered windows, but today there are only rolling shutters covering the windows. The newly reconstructed ark will be a work of art. The previous one, which was beautifully gilded and painted in Kerala Jewish tradition, was taken to the Israel Museum in the 1990s.
Marian Sofaer, the project director of the exhibition on the Cochin Jews, which was introduced in the renovated Chendamangalam synagogue in 2006, summed it up: “The Kerala synagogues create an opportunity to present Jewish life and culture to Indians in the context of their own history and culture, to add to the diversity of the eco-tourism circuits in the Muziris Heritage Project and to remind us of the safe haven that India has provided to Jews during the 2,000 years of Jewish life in India.”
The writer, a Hebrew University researcher, is a specialist on Indian Jewry. She co-curated the exhibition on Cochin Jews in the synagogue of Chendmangalam.
The Kochi-Muziris Biennale seeks to invoke the latent cosmopolitan spirit of the modern metropolis of Kochi and its mythical past, Muziris, and create a platform that will introduce contemporary international visual art theory and practice to India, showcase and debate new Indian and international aesthetics and art experiences and enable a dialogue among artists, curators, and the public. * The Kochi-Muziris Biennale seeks to create a new language of cosmopolitanism and modernity that is rooted in the lived and living experience of this old trading port, which, for more than six centuries, has been a crucible of numerous communal identities. Kochi is among the few cities in India where pre-colonial traditions of cultural pluralism continue to flourish. These traditions pre-date the post-Enlightenment ideas of cultural pluralism, globalisation and multiculturalism. They can be traced to Muziris, the ancient city that was buried under layers of mud and mythology after a massive flood in the 14th century. The site was recently identified and is currently under excavation. It is necessary to explore and, when necessary, retrieve memories of this past, and its present, in the current global context to posit alternatives to political and cultural discourses emanating from the specific histories of Europe and America. A dialogue for a new aesthetics and politics rooted in the Indian experience, but receptive to the winds blowing in from other worlds, is possible. * 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, where Kochi is located. The emergence of Kerala as a distinct political and social project with lessons for many developing societies owes also to aesthetic interventions that have subverted notions of social and cultural hierarchies. These interventions are immanent in the numerous genres and practices of our rich tradition of arts. In a world of competing power structures, it is necessary to balance the interests and independence of artists, art institutions, and the public. * The Kochi-Muziris Biennale seeks to reflect the new confidence of Indian people who are slowly, but surely, building a new society that aims to be liberal, inclusive, egalitarian and democratic. The time has come to tell the story of cultural practices that are distinct to the Indian people and local traditions, practices and discourses that are shaping the idea of India. These share a lot with the artistic visions emerging from India’s neighborhood. The Biennale also seeks to project the new energy of artistic practices in the subcontinent. * The Kochi-Muziris Biennale seeks to explore the hidden energies latent in India’s past and present artistic traditions and invent a new language of coexistence and cosmopolitanism that celebrates the multiple identities people live with. The dialogue will be with, within, and across identities fostered by language, religion and other ideologies. The Biennale seeks to resist and interrogate representations of cosmopolitanism and modernity that thrive by subsuming differences through cooption and coercion. * The Kochi-Muziris Biennale seeks to be a project in appreciation of, and education about, artistic expression and its relationship with society. It seeks to be a new space and a fresh voice that protects and projects the autonomy of the artist and her pursuit to constantly reinvent the world we live in.
MUZIRIS: FIRST CENTURY PEPPER HUB TO BE TURNED INTO TOURIST HOTSPOT
BY HIGIO ZARNGAM
IT WAS once a trade hub and the gateway to Rome and Egypt from India. In its heyday, Muziris was a popular commercial centre, where merchants from overseas came to trade gold and gemstones in exchange for “black gold” (pepper), and other spices. Then it fell off the map.
Now, courtesy the Kerala government, efforts are being made to turn this 1st century BC port, that remained buried for centuries, into a hot new tourist spot. The location of Muziris had long been a mystery for archaeologists and historians. It appears in historical documents as a business and cultural hub with strong international ties, and finds mention in Tamil Sangam literature from 600 BC to 300 AD.
The discovery was made during the 2007-08 excavations, when Roman remains almost 2,000 years old, were found some 220 km from the state capital Thiruvananthapuram. “At the moment, the monuments are in decay and barely tourist-worthy,” rues Benny Kuriakose, director of the Muziris heritage project.
Its rehabilitation will also mean jobs for locals and traditional artisans. The project’s first phase will be opened to tourists by December. “Our department is planning the Muziris project on a global scale to attract more foreign tourists to the state,” says Unni Krishnan, planning officer of Kerala’s tourism board. But infrastructure is weak, and roads need to be broadened, feels Anish Kumar, CEO of Travel Planner, a Thiruvananthapuram- based tour operator.
Kuriakose says the excavation has also shed new light on the Periyar basin, and the historic towns of Kodungallur, Pattanam and Paravur.
From Tehelka Magazine, Vol 7, Issue 36, Dated September 11, 2010
The Kottapuram Fort (Cranganore Fort or Kodungallur Fort), was constructed by the Portuguese in mid 16th century CE and was later demolished and rebuilt by the Dutch in around 1663 CE. This fort is situated on the western banks of river Periyar or about five km east off the river mouth in Kodungallur taluk, Thrissur district, Kerala, India. It was briefly the military camp of Tipu Sultan in the Periyar region and was later bought by the newly emerged Travancore state after them defeating the Dutch in the Battle of Colachel. By the eighteenth century, the fort appears to have been in ruins. In the early decades of 20thcentury, this fort came in the hands of the Travancore State Archaeological department after Tipu Sultan and the English and has been a protected monument ever since.
In 2007, the State Department of Archaeology, government of Kerala explored this site systematically and laid out few trial trenches. As a result of this debris clearance and excavation, ruins of the fort along with many artifacts both of indigenous and foreign origin were unearthed. Since 2009, excavations have been carried out under the Muziris Heritage Project. The recent archaeological excavations from April 2010 have revealed at least four structural phases along with many antiquities and non local ceramics. Many of these pottery types will go into forming a ceramic sequence for the region which also includes known sites like Pattanam. Important antiquities found at Kottapuram include, canon balls, local and foreign coins, smoke pipes, tiles, bricks, nails, terracotta animal figurines, beads and glass bangles. These artifacts help in relatively dating the different periods of occupation in the site.
This site has also yielded number of faunal remains along with one human extended burial and other osteo-archaeological remains. Ceramics belong to various categories namely; celadon, porcelain, turquoise glazed pottery, Sanjan type and torpedo jar etc indicate that this area had played a vital role in the Indian Ocean trade perhaps from 9th, 10th century CE onwards. Archaeological evidence from pre-fortification levels suggests an early occupation in the site and its environs.
Muziris Heritage Project (MHP) is a large project initiated by the Gov’t of Kerala and supported with a major grant from the central government’s Ministry of Culture. The project aims at restoring the ‘Muziris Heritage’ and making it an attractive area for those who are interested in the history and heritage of a country. The recent attempts include a high diplomatic level discussion on devising “Spice Route Tourism’. The Heritage site covers the Kodungalur Taluk in Thrissur District and the North Paravur Taluk in Ernakulam District. The project aims at renovating and maintaining different old structures there, so that they can be opened to the public. In the first phase, the Paliyam Kovilakom, Paliyam Nalukettu, two synagogues and two archaeological sites (Pattanam and Kottapuram) are expected to be made accessible to the public.
Twenty seven museums are planned in the first phase and will educate public and students in the history of this part of the country particularly cultural history. The ancient art and cultural forms also will be rejuvenated as part of the project. The plan is to make the Muziris a living heritage and interpretation centre rather than a mere tourist attraction. Excavations continue in the two archaeological sites under this project; Pattanam is in the sixth season of excavation and Kottapuram is in the second season of excavation. Site museums are planned in both these sites after conservation applying current global standards.
The Department of History is a major consultant to this project and students attended the field school at Kottapuram and other MHP sites
History has been always posing new questions about the past and answering old questions in newer ways. We at the department teach students to think critically about how the past is fundamentally similar to the present yet different from the present, and together shapes the present. Hence the past is recalled and remembered in the present. History has long been a popular field of study, and with good reason. Thinking about how to act in the present and how people have acted in the past…. the forces that shape people’s lives in the present than to understand the forces that have shaped people’s lives in the past… critical thinking, careful reading, energetic researching, analytical writing, and effective communicating …. The department of History forms an integral part of the Social Sciences stream of Union Christian College. As one of the earliest departments to start a full fledged under-graduate programme in History, this spirit followed in starting a Masters programme in 1965. Since then, the department has grown leaps and bounds and many young scholars joined the department. The highly qualified and dedicated staff on rolls has always been the greatest strength and identity of this department.
Background
1921: Union Christian College begins its historic journey
1923* – 1965: Clubbed with the department of Economics. Rev. Roger Hicks, a missionary and graduate from Oxford University, and Dr K.I Martandavarma, were among the pioneering teacher- researchers.
1965: A separate department was constituted with Dr A.K Baby as the first head of the department
1965: Post graduate programme in History began
1970s, 80s: The department undertook pioneering research in medieval and modern history led by Dr T.I Poonnen, and Dr A.K Baby. At the same time, the department laid the foundation for interdisciplinary studies which still forms the essence of the department. Young scholars were promoted as teachers who went on to do research in different periods in Indian history. There were luminaries among the students too like P.K Michael Tharakan and others. The eminent historian Prof. Rajan Gurukkal joined the department during this period.
1974: Birth of a modest archaeological museum
1998: reorganization of the museum, beginning of the Certificate Course in Archaeology, Centre for Cultural and Ecological Studies coordinated by Dr P.J Cherian and Dr K.V Kunhikrishan. The museum enhanced collections from various explorations of archaeological sites in Periyar basin like Kunnukara and Pattanam.
2000: Considering the consistent academic credentials, recognized as a Research Centre in History under Mahatma Gandhi University, Kottayam
2002: The UGC Sponsored Advanced Diploma in Archaeology and Museology, a three year programme affiliated to Mahatma Gandhi University began.
KOTTAPURAM EXCAVATIONS: VISIT OF THE PORTUGAL AMBASSADOR TO INDIA
Jenee Peter participated in the discussions and open forum held at Kottapuram Fort, Kodungallur, Kerala on 23rd September 2011. The session was in connection with the visit of the Portugal Ambassador to India Dr Jorge Roza de Oliveira. The meeting was in attendance of Prof K.S Mathew, Dr Hemachandran, Muziris heritage project and Kottapuram excavations team members, Kerala state department of Archaeology officials and the media. An exhibition was held in the site I connection to the visit. Dr Roza was delighted when Mr. Benny Kuriakose and Prof Mathew pointed out that the Malayalam has more than 400 loan words from Portuguese while Goa which was held till 1974 and seen as the headquarters of the Portuguese empire in the Indies has just five loan words. The oft repeated word in contemporary documents is boss signifying a hegemonic relationship with the natives perhaps. The visit was followed by a detailed visit of the recently excavated trenches in the site and brain storming. Dr Jenee is archaeological consultant for Kottapuram excavations.
St. Thomas Tradition –a brief What we know about the history today, in general, is through that had already been recorded or written. A major part of the other side of the history still remains in the dark. The sleeping history can be explored to some extent and awakened through teamwork, by undertaking field studies, literature collections and analysis. In recent years a number of Christian historical books have been published. The major contents of all these works are almost new version of the old ones and the new inputs are very scanty. Lacks of proper field research, lapses shown in the protection of antique monuments, ignorance of foresight etc. have adversely influenced the quality of outcomes. Did St. Thomas really come to India? What are the authentic evidences available to establish the same? These questions are projected at all times and the solutions put forward are not fully satisfied with the many of scholars and researchers.
Dr. Rajendra Prasad, the first President of the Republic of India, speaking on the occasion of the St. Thomas Day Celebrations at New Delhi on December 18, 1955, said, “Remember, St. Thomas came to India when many of the countries of Europe had not yet become Christian, and so those Indians who trace their Christianity to him have a longer history than many of the European Countries. And it is really a matter of pride that it so happened.”
According to the Malabar tradition, St. Thomas the Apostle, came by sea, and landed at Cranganore (Kodungalloor) in A.D. 52. He preached gospel; converted high caste Hindu families in various places of Malabar and erected a few public places of worship. Then he moved to Coromandel and suffered martyrdom on or near Little mount. His body was brought to the town of Mylapore and was buried in a holy shrine (Santhome church)
St. Thomas tradition might be considered to consist of elements of the traditions of Malabar, Mylapore or Coromandel and the Chaldean church. Some details of this combined tradition may be found in a few folk songs such as Rabban pattu, Veeradiyan pattu, Margam kali pattu etc, and some historical accounts both of which now exist in written records.
Nevertheless, the people of Malabar undoubtedly possessed a rich oral tradition, which reflected fully or partially in their folk songs and even in written annals. And all these various vehicles of tradition were available in the 16th century to the inquisitive Portuguese, who made ample use of these sources and wrote down their accounts in the form of letters, reports, depositions and well-composed histories.
Typical Traces Of course, we may put aside the testimonies of forefathers of church like St. Ephrem, Ambrose and Gregory etc. However, the first landmark in the realm of tradition, which has solidified itself during the last twenty centuries, is the belief preserved in the Malabar Jews. They affirm that when they landed in Malabar in 69 A.D. they found there a colony of Christians.
One of the source books for the life and mission of St. Thomas, the Apostle, is the work called “The Acts of St Thomas” which dates probably from early 3rd century. It is considered to be an apocryphal work, but serious scholars seem to favour the historical evidences mentioned in the work. According to the Acts, the Apostle St. Thomas preached gospel in the land of Gondaferes. This prince is the Parthian King Guduphara, who was ruler of Afghanistan and the Punjab during the second quarter of the first century A.D. The country called Parthia (B.C. 250-A.D.226) was included Northern and Western India and a large part of Indus valley (Major India). Till the middle of the 19th century even the existence of such a King was considered legendary or a myth. But, the most dramatic discovery in the field of numismatics in India effected a wonderful change in the realisation of this true whole story. In 1857, a large number of coins were discovered in Kabul, Kandahar and in the western and southern Punjab bearing the name of Gondophares. Some of these coins were now kept in the Lahore Museum.
The St. Thomas tradition is not a creation of fancy. On the other hand the co-existence of co-ordinate facts, points to the definite conclusion that the Apostle did come to Malabar to make the earliest beginning for the propagation of Christianity.
Origin of St Thomas Christians – A Topographical Outlook About AngamalyIn the church history, it is generally considered that the St Thomas Christian communities of Cragannore (Kodungalloor) and Palayoor were migrated to Angamaly during early periods of Christian era. Why these Christians selected Angamaly to migrate? Why Angamaly was chosen as the seat of Archbishop House for many ancient centuries? From the ancient period onwards, the highest density of population of St. Thomas Christians was seen at Angamaly, Why? Mar. Francis Ross recorded - the See of Angamaly was the most ancient See of India. - the See of Mylapore which was found by the Apostle Thomas himself, was transferred to Cragannore when the Christians left Mylapore and got themselves established in Cragannore, and the See of Angamaly was the continuation of the Cragannore See.” Why?
According to the traditional belief, the apostle St. Thomas visited India two times and preached gospel. He started his initial journey to India with the traders through the silk route touching Takshasila (the capital of the Parthian Kingdom) and second time through the spice route.
The land route, which was the common route followed by the traders engaged in oriental trade to fetch Chinese Porcelain and silk, and was able to reach North West India, ruled by the Parthian King Gondophoros. After his evangelization work in North India, St. Thomas is said to have returned to Jerusalem for attending the first Jerusalem council via Barygaza ( Braukaccha or Broach), which is mentioned as an important port-town in Gujarat by Periplus of Erythraen sea.
St. Thomas is believed to have come to South India after the Jerusalem council via Persian Gulf and Socotora. Attempts to historicize the activities of St. Thomas in South India would necessitate a close at the international developments, against which the apostolic work is depicted in tradition. It was possible to reach Malabar (Kerala) coast from European countries within 42 days through spice route (sea route) with the advantage of monsoon winds. The discovery of the advantage of monsoon winds for navigation, in Northern Indian Ocean sector in A.D. 45 by Hippalus, increased the sea traffic between Roman Empire and Malabar. St. Thomas established seven churches (Communities) at Muzuris(Kodungalloor ), Palayoor, Paravoor (Kottakkavu), Kokkamangalam, Niranam, Kollam and Chayal (Nilakkal) in Malabar. Even though this belief may not be fully realistic, or otherwise if it is so, it can be pointed that there were other nearby places also, like Angamaly, Alangad, Mala, Malayattoor etc, which were enlightened by the Gospel with the visit of St. Thomas, which can be substantiated with the ancient topographical features and tracing the trade centers of that time. The possibility of Angamally as the origin of St Thomas Christians cannot be simply ignored. No doubt, it is a thrust area and needs a serious research studies in this subject.
Angamaly (position 10° 20¢N & 76° 37¢E) was well connected with the rivers and mountains; and it was the one of the main trade junction of spices (mainly pepper) with guardhouse, and path way to Spice route in Malabar. It is believed that St. Thomas traveled from Malabar to Thamizhakam through land route (Ghat route) crossing Western ghats. This route, starting from Muzuris to Madurai /Pandi, connects different places, mainly Angamaly, Manjapra, Malayattor, Kothamangalam, Adimali,Poopara, Bodimeetu, Bodynaikanoor and also via Admali, Munnar, Pollachi, Udmalpettu, etc. Kings, Traders and Missionaries of various religions used this route, for a long period in ancient centuries.
An account about this route, given in the Ernakulam District Gazetter is as follows: “According to tradition, St. Thomas came to Malayattor by the then familiar route, through some passages in the western ghats which linked Kerala with Pandien kingdom”. There is also a narration about the same fact in the famous Ramban pattu.
River valley-civilization It would be very interesting to know that the mountain route (path to spice route) was actually ended at Angamaly and the river originated from Western Ghats, flowing through Angamaly, was used for inland navigation, which was connected with the Arabian Sea. This wide and long river, later named as Periyar (In Tamil ‘periya are’ means large river), was partially diverted away from Angamaly during the great flood in 1341. This great flood resulted deposition of silt in the various locations of the river (This feature is very evident at the river strip of Naithode-Chethikode regions) and obstructed the river flow by reducing its volume. This river is known as Manjally River now.
The river (Manjally River) almost surrounding Angamaly had great influence in the development of a unique community culture and also a main trade center. Recent years, the topographical structure of this river has been considerably changed again and reformed as a small stream. The olden remarkable memories of non-mechanized sailing vessels means flag vessels (pathamari) for foreign trades, warehouses, guard house, boat jetties, markets (angadies) etc located near the banks of this river are placed today in the history of myth. This was the river, which played a major role in the formation and concentration of ideal location of St Thomas Syrian Christians at Angamaly, from the beginning of Christian era. It could be seen that the peculiar geographical features of Angamaly was the basis of the unique civilization in and around Angamaly during the ancient period. If we go through the Periyar valley civilization, a number of hidden facts can be revealed about Angamaly. From the adjacent regions of Angamaly, namely Kidagoor, Kodussery, Malluserry, Karippasserry etc, megalithic monuments were discovered during the last few decades. In the eastern side of the Angamally, it was unearthed (1986) urn burial jars containing remains of rusted iron tools. From Kodusserry, 783 Roman silver coins were unearthed in 1987. These coins were used in 1st century A.D. in various parts of India, which points that Angamally was well connected with the international and national trades.
An urn burial was discovered in January 2005 while digging for a foundation pit at Karippassery, a small hamlet near Vattaparambu village, lying about 5 km south east of Angamaly town in Ernakulam district. It was found in a plot owned by Mr. Sebi Kavalipadan. No mortuary goods were found in the urn but it was covered with pottery lid. A white sticky organic material, probably the disintegrated and decomposed bones was noticed in the bottom portion of the urn. The burial is datable to the Iron Age-Early Historic period. The site is situated at about 10 m MSL on a sloping laterite flat surrounded by river terraces, palate channels and flood plains of the Periyar and the Chalakudy rivers. A number of urn burials and few solenoid cists are reported in the nearby areas. A punch marked coin hoard and many megalithic burials were earlier found at Kodussery, about 1 km NE of the site (Journal of Centre for Heritage studies, Vol2, 2005)
The foreign traveler Cosmos, who visited in India (A.D. 522) in his Topographia Christiana, stated that, ‘Male was the center of pepper trade, where a Bishop was doing services among a strong Christian community’. Even though there are difference of opinion about the location of Male, it is believed that Male was located in the present place of Angamaly (Anga-Male).
It has come to the notice that most of the historical significances were brought to Kodungalloor by linking the names of historic places such as Cragannore, Mahadevarpattanam, Muzuris, Vanchi, etc. to Kodungalloor during the first few Christian centuries itself. This could not fully be justified; because, the recent archaeological findings at Pattanam (N. Paravoor) such as large scale collection of Italian amphora jars, roulette tiles, Mesopotamian torpedo jar, west Asian glazed potteries, beads and semi-precious red stones, bricks etc used between B.C. (1st century) and medieval periods, projected a high level academic dispute during 2004-07 and finally, experts in this field recognized that , the actual location of Muzuris was at Pattanamm and not at Kodungaloor.
Vanished Nazraney Heritage values The present Forane Church in the name of St George (West church) was located at the bank of river (Manjally River). There was a boat-jetty locally known as pallikadvu (Church boat-jetty) at northwest side of this church that was used till the end of the 19th century. In 2001, an investigation team identified the remains of laetrite stone steps (padavu). Earlier an extension of the river was directly connected with the boundary of the church plot and later due to the shortage of river water, the riverbed reformed as paddy field. At present, when rainwater floods during monsoon season in the paddy field, reflects the paddy field as river view, which recalls the ancient topographical similarity. Even though this location is not existent now, a clear and real proof is available in the Varthamanapusthakam.
In historical records, it is seen that there was a regional ruler, known as Mangattu Kaimal who resided near the church during the 16th century. An account seen in Jornada is as follows: “Before the Archbishop left Vaipicota the Caimal of Angamaly (Kaimal of Angamaly) came to visit him, whom they call the black king (Karutha tavazhi) of Angamaly because there is another whom they call the white (Velutha tavazhi), and both are reigning, because it is a custom among the Malabaris to have in many places two and three kings of a Kingdom with lands distinct from one another, but all give orders,..” The remains of edifices of the King are still seen in a private property near the church. The king had donated large areas of land to the church, by exempting land tax. The typical boundary stones (thoranakallu) in different locations are still remaining near the premises of the churches.
The documents relating to the lands indicate that a major part of the Angamaly area was assigned to the church in the early period. When the people from the other places migrated to Angamaly, they occupied the properties of church in different periods. Later, during the Revenue settlement done in the mid 19th century and the land rules established during the period 1945-54, the people having the land properties of the church on lease, became the owners of the same.
In the four volumes of Basic Tax Registers (1955-60), kept at village office, Angamaly the details of land properties of churches were available. The survey numbers in the first three volumes were numbered as from 1/1A to 154 C, 155/1cc to 283/7A and from 283/7B to 419/4B respectively. These BTRs of Kothakulangara South Village were prepared based on the division of villages, which took place on 1.10. 1956. Accordingly it is seen that the valia pallai (St. George catholic church) had owned 36.82 acres of land (thandper or tax number 758), comprising, a total number of 75 plots and the cheria pallai (St Marys Jacobite church) had owned 11.65 acres of land (thandper or tax number 762), comprising, a total number of 33 plots in Angamaly.
The cross is the symbol of Christianity in Kerala, especially when it is recalled that there were no images other than the cross in Kerala churches before the advent of the Portuguese. At Angamaly, three tall open air rock crosses installed in front of all the three churches are very ancient ( pre-Portuguese period) and attractive appearance. Out of which, the rock cross with hidden bells in the basement, situated in front of the St. Hormis Church (Eastern Church) was broken when a lorry hit on it in 1969. The experts failed to reinstate the cross in its original form.
Ancient churches had mammoth walls (elephant walls) fixing rock lamps which surrounds the churches. These walls are very strong and its peculiar shape meant to resist the attack of elephants and enemies. The attractive mammoth walls of St. George church were demolished in 2005 and constructed new one in place of old mamooth walls.
A huge rock baptismal font (St. George Forane Church), many centuries old, was found to be broken in many pieces and dumped near the priest’s kitchen due to the ignorance of its antique value. Bunches of inscribed copper plates in Tamil and old Malayalam version were also vanished. One of the copper plate remained there, was using as a platform for diesel generator.
During the period of Tippu’s invasion of Kerala, he entered Angamaly in November 1789, by destroying the Nedumkotta (a fort), which was built exclusively aiming to protect Travancore from Tippu’s attack. Tippu Sultan attacked on three ancient churches of Angamaly including ancient edifices attached with the churches. The remains of the laterite foundation stones of the edifices can still be seen in the St George church ground. The façade of the ruined ancient St George church stood as the entrance of symmetry for more than two centuries and was demolished in September 2005. An account available in Dr. Buchanan's letter (1806) is as follows:
“When Tippu waged war with the King of Travancore in 1791, he sent detachments in every direction to destroy the Christian churches, and particularly the ancient edifices at Angamaly; two thousand men penetrated into the mountains, and were directed to the place by the sound of its bells. They sprung a mine under the altar walls of each church, and the inhabitants who had fled to the higher mountains witnessed the explosion. But the walls of the grand front being five feet and a half thick (I measured them yesterday), they did not attempt to demolish them for want of powder. In the mean time Tippu, hearing that Lord Cornwallis had invaded Mysore, Suddenly recalled his church destroying detachments. Next year Tippu was obliged to sign any terms that were offered him; but Lord Cornwallis forgot to desire him to rebuild the Christian churches. The inhabitants, however have rendered them fit for public worship; and have proceeded some way in restoring the Cathedral to its former state. The Archbishop’s residence and all the other public buildings are destroyed. The priests led me over the ruins, and showed me the vestiges of their ancient grandeur, asking me if I thought their Zion would ever be rebuilt. Angamaly is built on a hill. I told them, that their second temple would perhaps, have more glory than their first”
“Two of the churches here are Roman, the third Syrian. But the two former would gladly return to their mother church”.
The renovation work of ruined St George’s church by Tippu was actually initiated by Paramakal Thoma Katanar and the work was completed after his period. This rebuilt church was partially demolished during 2003-04, for making facilities for the construction of new modern church.
Angamaly is an important Diocese of the Syrian Orthodx churches. The present renovated St Mary’s Jacobite church is enriched with ancient mural paintings (17th century) on the walls, are noteworthy; especially the popular wall- paintings of ‘the hell’ and ‘the heaven’. The hell is portrayed with Hindu iconographic codes, which is evident from the Bellzebool devil on the top, looking like a Hindu demon. Most of these attractive paintings are partially spoiled with the electrical wiring works
The historical excavation project at Pattanam and Kodungalloor and the state tourism department's role in it, is proving to be a fiercely contentious issue. Called the Muziris Heritage Tourism Project, the bone of contention is the very name of the project. Not only is it not clear that present day Pattanam is in fact the 3000-year-old port of Muziris, but turning it into a tourism project has raised the hackles of many historians who believe historical excavations and tourism should not be mixed. Excavation at the two sites has been going on for the past five years. Remnants of amphora and other pottery pieces dating to the Roman, Parthian and Sassanian dynasties as well as some human skeletons have been recovered. Forty lakh artifacts, a majority of them belonging to the 15th century, have also been recovered. The excavation is being handled by the Kerala Council for Historical Research (KCHR), a government body, and some historians say that KCHR does not have the expertise to handle such an important project and it should be handed over to the Archaeological Survey of India. The Muziris Heritage Tourism Project website goes one step further and establishes that “present Kodungallur had been named Mahodayapuram, Makothevarpattanam Muyirikkodu and Muziris by the Greeks and Romans, Shingly by the Jews, Cranganore by the Portuguese.“ “The present day Kodungallur, situated 30 km north of Cochin and believed to be Muziris of the past, is said to have been first occupied around 1,000 BC and continued to be active till the 13th century AD.” The website further says: “The prosperous port of Muziris (Muziris Heritage Tour), at the mouth of the Periyar, overlooking the Arabian Sea was engulfed and silted over by the flooding of the river (in 1341), leaving its actual site to conjecture. The excavations (Muziris Heritage Excavations) by the Kerala Council for Historical Research (KCHR) in 2007 and 2008 unearthed the archaeological and historical evidence which confirmed its location.” Prominent historian M.G.S. Narayan, questioning the premise that Pattanam is Muziris, says that the KCHR is making tall claims. “There are no archaeologists in the current team except Dr Selva Kumar of Tanjavur Tamil University. There is a hurry to establish that Pattanam is Muziris which is not correct. I suspect there was a politically corrupt design involving the previous LDF government behind the project,” he said. He, however, added that so far the project has not done any damage, but the Archaeological Survey of India is the competent body to guide the project. “In the first place Dr Cheriyan, who is the director of KCHR and who is controlling the present excavation, is not an archaeologist. Moreover, at this stage tourism should not be brought into the picture,” he said. “There is an attempt to establish that Muziris was a Roman colony and had interactions with different nations at different times and hence what evolved was multi-culturalism. They are trying to showcase it as a tourism object. They mean to say that Kodungallur didn’t have a culture of its own,” says K. Satheesh Chandran, co-ordinator of Socio-Cultural and Development Studies, an NGO based in Kochi. Unmindful of such criticism, the State Government is going ahead with the Muziris project and plans to inaugurate the first phase next April. Tourism Minister A.P. Anilkumar said that the State Government proposes to showcase this unique project before the ambassadors of various nations in New Delhi in the immediate future. Prof K.N. Panikkar, chairman of KCHR, said that the tourism component has been included in the project to raise money for it. He also said that KCHR has not come to any conclusion that Pattanam is Muziris. He said that he stands by his comments two years ago that he was not happy about naming the project the Muziris Heritage Tourism Project. He said he had expressed his concern that tourism should not be merged with historical heritage. Panicker had said then that “tourism as a possible source of revenue can be disastrous for the culture of a place.” Director of the project and of KCHR, Prof P.J. Cherian, says there is an attempt to target him saying that he was not an archaeologist. “I don't know what kind of expertise they mean. Very scientific work is going on at Pattanam. Such work has not been undertaken since 1946. This could be a knowledge-based tourism project,” he said. Controversies apart, how to raise funds for an archaeological project is a key problem but showcasing it as a tourism landmark even before the artifacts are arranged, raises several questions.
From Left -P.J.Cherian, S.Sharma CPM MLA, Dr. Thomas Issac CPM minister, P.Govinda Pillai, CPM Idealogue, M.A.Baby CPM minister and Kodiyeri Balakrishnan CPM minister
http://www.ias.ac.in/currsci/jul252009/236.pdf Accession Date and Time 02-11-2011;10.45
Pictures From Article By P.J.Cherian in Current Science Vol.97; No 2 2009-July Titled Chronology of Pattanam-A Multi Cultural Port Site on the Malabar Coast
Shocking Reality- Empty Trenches at Pattanam (2011)
Where is the Residential Complex Claimed by Cherian?
Where is the Warehouse Claimed by Cherian ?
Where is the Wharf and Pier Excavated by Cherian?
The Demolished Remains of the so called Wharf Structure Deposited Near the Trenches
Convenors: Dr R Tomber (British Museum, London, UK) & Prof PJ Cherian (Kerala Council for Historical Research, Trivandrum, India) This international research group concentrates on Indian Ocean exchange of the Early Historic and Medieval periods, particularly seen through its ports, and the goods and ideas exchanged between them. The convergence of textual and archaeological evidence during the Early Historic makes it and subsequent periods especially amenable to the study of exchange. Active archaeological research throughout the rim of the Indian Ocean is providing new finds and stimulating a growing interest in the subject. Informed speculation on the global nature of the economies of these periods can only now be attempted on the strength of this new information regarding the connections, exchanges and interaction among the different ethnic groups, trade sites and partners from different social and political systems.
Figure 1: Main ports of the Early Historic period (A. Simpson)
The group will use port sites as a springboard for investigating broader issues, initially concentrating on the site at Pattanam. A newly discovered, multi-period site excavated by the Kerala Council for Historical Research (KCHR), Pattanam has revealed diverse finds associated with Indian Ocean exchange including imports from Rome, West Asia and China. These finds, together with its urban character, argue for its equation with the famed ancient site of Muchiri or Muziris to the Romans.
Figure 2: Canoe excavated at Pattanam during the 2007 excavations (Photo KCHR)
The purpose of the research group is to provide a forum for international collaborators, to direct future research at Pattanam (including conservation) and, broadening out from this, establish research agendas and programmes throughout the Indian Ocean. The members comprise land and maritime archaeologists, anthropologists, historians and epigraphers, who have broad expertise throughout the region and have published extensively.
Group members
Dr Shinu Abraham (St Lawrence University, USA)
Dr Lucy Blue (Southampton University, UK)
Prof Robin Coningham (Durham University, UK)
Dr Federico De Romanis (Università degli Studi di Roma "Tor Vergata", Italy)
Dr Derek Kennet (Durham University, UK)
Dr Raghava Varier (Arya Vaidyasala Kottackal, Kerala, India)
Dr K Rajan (Pondicherry University, India)
Dr Steven Sidebotham (Delaware University, USA)
Dr V Selvakumar (Tamil University, Tanjore, India)
Dr Heidrun Schenk ((Tissamaharama-Projek des Deutschen Archäologischen Institut, Bonn, Germany)
Dr KP Shajan (UK)
Dr Y Subrayalu (Institut Français de Pondichéry, India)
To Press P.J.Cherian States He Discovered the Oldest Pier in the World. To Southern Naval Command He is Silent on Pier and Wharf and States on the Canoe at Pattanam.
http://www.highbeam.com/doc/1G1-268270437.html Accession Date and Time 08-11-2011; 8.15 AM KOCHI, Sept. 29 -- The National Maritime Foundation (NMF) has honoured the Kerala Council for Historical Research (KCHR) with its excellence award. KCHR Director P J Cherian received the award, consisting of a plaque and citation, from Vice-Admiral K N Sushil, flag officer Commanding-in-Chief of the Southern Naval Command, at a function organised at the Naval Base.P J Cherian said that Pattanam excavations have unearthed the oldest ever pier in the world. He sought the assistance of all in taking the Muziris Project forward and acknowledged the contributions of the Southern Naval Command in the underwater mapping of the area.
http://indiannavy.nic.in/PRel_110928_MuzirisProjectAward.pdf Accession Date and Time 08-11-2011; 8.15 AM National Maritime Foundation (NMF) has awarded the Excellence Award to the Kerala Council for Historical Research (KCHR). The award consisting of a plaque and citation was accepted by Dr PJ Cherian, Director of KCHR from Vice Admiral KN Sushil, Flag Officer Commanding in Chief Southern Naval Command at an impressive ceremony at the Southern Naval Command Officers Mess late evening yesterday.Dr PJ Cherian in his acceptance speech informed the audience that the Pattanam canoe could be one of the oldest found in an archaeological context in South Asia.
Professor MGS Narayanan Former Chairman of ICHR and currently Director General of Centre For Heritage Studies, Thrippunithura, Kerala launched a scathing attack on Pattanam archaeological excavations and KCHR. He was delivering the Presidential address of the National Conference of three archaeological socities- The Indian Archaeological Society, Indian Society for Prehistoric and Quaternary Studies and Indian History and Culture Society on 11th November 2011 at Mar Gregorious Renewal Centre, Nalanchira Thiruvananthapuram.. Professor MGS Narayanan urged the Archaeological Survey of India to take up Pattanam excavations.The entire archaeological community from all over India numbering 200 and represented by the three socities applauded the suggestions put forward by MGS. Narayanan.Dr. K.N.Dik****, fSecretary of Indian Archaeological Society and former Deputy Director General of Archaeological Survey of India, Dr. B.R.Mani, currently Additional Director General of the Archaeological Survey of India, Professor P.K.Thomas and Professor Pramod Joglekar of Indian Society for Prehistoric and Quaternary Studies and Professor Vandana Kaushik and Professor Ashalatha Joshi of Indian History and Culture Society were present on the occasion.
At Thiruvananthapuram , on 11th November 2011 Prof MGS Narayanan in his presidential address at the annual conference of the Indian Archaeological Society, Indian Society for Prehistoric and Quaternary Studies and Indian History and Culture Society launched a scathing attack on Pattanam excavations and requested the Archaeological Survey of India to undertake the site.On 12th November 2011 eminent archaeologists questioned the integrity of Pattanam excavations. After P.J.Cherian presented his paper on Pattanam at the Indian Archaeological Society Session it was severely criticized. Prof A.Sundara leading archaeologist from Karnataka pointed out that there are no major structural remains at the site. He asked P.J.Cherian to precisely record and classify antiquities from each trench rather than pooling them together and interpreting them. Prof. Sundara told Cherian that such approaches are not adopted in field archaeology since cultural material from each trench has its validity. Prof .Sundara also pointed out that the claims of structural remains from Pattanam is questionable. Dr. K.N.Dik**** former Joint Director General of Archaeological Survey of India and Secretary of Indian Archaeological Society questioned the claims of P.J.Cherian that Historical Period at Pattanam goes around 1000 BC. K.N. Dik**** asked Cherian to be cautious and review such claims since Historical Period in Peninsular India has not gone beyond 200-300BC
Other archaeologists questioned Cherians claims of Pattanam as an urban site since nothing was seen in empty trenches when they visited Pattanam . To them Cherian told that he has left the site and structures in the trenches were carried away by local people for which he is not responsible.When he was again asked to clear as to how residential areas, streets , warehouses and wharfs can be carried away by people Cherian was silent and stood isolated.
THIRUVANANTHAPURAM: M G S Narayanan, noted historian and Director General of the Centre for Heritage Studies has called upon the Kerala Council for Historical Research (KCHR) to hand over the excavation activity, being carried out at Pattanam, to the Archeological Survey of India (ASI).Presiding over the annual meet of the Archeologists held here the other day, he said that the KCHR had not been able to make considerable progress in the excavation so far. He said that the ASI, which is the representative body of the Archeologists in the country, had only the expertise to take up such a mammoth task and conduct it in a scientific manner.He expressed his displeasure over the KCHR’s decision to black out the media about the ‘meet’ fearing criticism from the archeologists across the country. The organisers in the State had neither invited the media nor given the details to it. When KCHR chairman P J Cherian presented the paper on Pattanam excavation, it invited severe criticism from eminent archeologists.The ASI, Indian Society for Prehistoric and Quaternary Studies and the Indian History and cultural Society jointly organised the meet. ASI Additional Director General Dr B R Mony, former deputy additional director general Dr K N Deek****h and Additional Chief Secretary K Jayakumar were present. Noted archeologist A Sundaraiah was honoured at the function.
Roberta Tomber Stated that St' Thomas Landed at Pattanam.
Shinu Abraham is consultant -Knanaya Nazrene Christian Academy at Pattanam
K.P.Shajan and V.Selvakumar Presented Papers on Pattanam for Syro-Malabar Church, Kochi
The International Conspiracy for Establishing Pattanam as St' Thomas Site
Migration, Trade and Peoples
Publication en ligne de la Royal Asiatic Society : Willis M. (ed.), Migration, Trade and Peoples : European Association of South Asian Archaeologists. Proceedings of the eighteenth congress, London, 2005, London : The British Association for South Asian Studies, The British Academy, 2009.
Sommaire
Foreword / Michael Willis. iii
PART 1: INDIAN OCEAN COMMERCE AND THE ARCHAELOGY OF WESTERN INDIA. 1 Editors: Roberta Tomber, Lucy Blue, Shinu Abraham
Preface. 2
- Boats, Routes and Sailing Conditions of Indo-Roman Trade / Lucy Blue. 3
- Strategies for Surface Documentation at the Early Historic site of Pattanam, Kerala: the Malabar Region Archaelogical Survey / Shinu A. Abraham. 14
- Archaeological investigations at Pattanam, Kerala: New Evidence for the Location of Ancient Muziris / V. Selvakumar, K.P. Shajan and Roberta Tomber. 29
- Beyond Western India: the Evidence from Imported Amphorae / Roberta Tomber. 4
Constructing St' Thomas Foundation at Pattanam Through Imported Students From Georgia University The Hindu-25-12-2011 Thiruvananthapuram Edition
Eleven students from University of Georgia has landed at Kerala to learn through workshop and field studies to learn the historical, theological and sociological aspects of Kerala. The major themes include-the ancient trading port of Muziris and Christianity in the state.The students will attend prayer service at Cheriyapalli at Kottayam.. Uttiyo Raychaudhari, associate director at the University's global programmes in Sustainability and Farley Richmond Professor of Theatre and Film studies are the academic directors of the course
KOCHI: The Kerala Government has sought a report on the funding for the Kochi Muziris Biennale and also about the activities of the Kochi Biennale Foundation, the private trust that has been formed for conducting the biennial. “The Culture Secretary has been asked to submit a report at the earliest regarding the funds that have been transferred to the Kochi Biennale Foundation and about its activities,” Cultural Affairs Minister K C Joseph told Express. “The Secretary has been asked to look into the various media reports that had come out against the functioning of the Kochi Muziris Biennial,” he said and added that he had got numerous complaints from artists regarding it. The artists had also given a memorandum against the Kochi Biennale Foundation, Joseph said. Stating that it was the previous government that had allotted `5 crore for the Kochi Muziris Biennale, Joseph said everything would be looked into. A decision would be taken after getting the report from the Secretary, he added. The government was forced to ask the Culture Secretary to furnish a report after the artistic community raised doubts about the functioning of the biennale. Renowned artist and former executive member of Kerala Lalit Kala Akademi B D Dattan said that the entire artistic community was against the way the government had given the power to the Kochi Biennale Foundation for conducting the biennale. “There is no accounting for the `5 crore that had been already given to the foundation, which has Bose Krishnamachari and Riyas Komu at the top of the trust. How can the government allot such a huge amount of money to a private trust,” he asked. The foundation is engaged in all sorts of extravaganza and is wasting the tax payers money, he said and added the government should not have sanctioned such a huge amount. Lashing out at the Foundation’s claim that the artists in the state would have a bigger space after the renovation of the Durbar Hall, Dattan said the hall had always been a pride of the artists in the state.
“Vasco da Gama’s ‘landing party had assumed that Hindu temples were Christian churches, they had misconstrued the Brahmins’ invocation of a local deity as veneration of the Virgin Mary and they had decided the Hindu figures on the temple walls were outlandish Christian saints.’ True, ‘the temples were also crammed with animal gods and sacred phalluses,’ but these surely reflected exotic local Christian practices.” - Nigel Cliff
The Portuguese navigator Vasco da Gama set sail from Belém, a village at the mouth of the Tagus River now part of greater Lisbon, on July 8, 1497. An obscure but well-connected courtier, he had been chosen, much to everyone’s surprise, by King Manuel I to head the ambitious expedition to chart a new route to India. The king was not moved chiefly by a desire for plunder. He possessed a visionary cast of mind bordering on derangement; he saw himself spearheading a holy war to topple Islam, recover Jerusalem from “the infidels” and establish himself as the “King of Jerusalem.”
Da Gama shared these dreams, but like his hard-bitten crew, rogues or criminals to a man, he coveted the fabled riches of the East — not only gold and gems but spices, then the most precious of commodities. On this voyage, as on his two later ones, he proved a brilliant navigator and commander. But where courage could not bring him through violent storms, contrary seas and the machinations of hostile rulers, luck came to his rescue. He sailed blindly, virtually by instinct, without maps, charts or reliable pilots, into unknown oceans.
As Nigel Cliff, a historian and journalist, demonstrates in his lively and ambitious “Holy War,” da Gama was abetted as much by ignorance as by skill and daring. To discover the sea route to India, he deliberately set his course in a different direction from Columbus, his great seafaring rival. Instead of heading west, da Gama went south. His ships inched their way down the African coast, voyaging thousands of miles farther than any previous explorer. After months of sailing, he rounded the Cape of Good Hope, the first European to do so. From there, creeping up the east coast of Africa, he embarked on the uncharted vastness of the Indian Ocean. Uncharted, that is, by European navigators. For at the time, the Indian Ocean was crisscrossed by Muslim vessels, and it was Muslim merchants, backed up by powerful local rulers, who controlled the trade routes and had done so for centuries. Da Gama sought to break this maritime dominance; even stronger was his ambition to discover the Christians of India and their “long-lost Christian king,” the legendaryPrester John, and by forging an alliance with them, to unite Christianity and destroy Islam.
The ambition was not entirely fanciful; there were Christian communities in India, founded according to legend by St. Thomas the Apostle. Da Gama couldn’t tell an Indian Christian from a cassowary, but on this occasion, ignorance was truly bliss. When his ships finally moored at Calicut, near the southern tip of the subcontinent, he and his crew rejoiced to learn that there were indeed many Christians long settled there. As Cliff recounts, the “landing party had assumed that Hindu temples were Christian churches, they had misconstrued the Brahmins’ invocation of a local deity as veneration of the Virgin Mary and they had decided the Hindu figures on the temple walls were outlandish Christian saints.” True, “the temples were also crammed with animal gods and sacred phalluses,” but these surely reflected exotic local Christian practices. What mattered to the Portuguese was that these long-lost Indian Christians permitted images in their “churches.” Thus, whatever their idiosyncrasies, they could not be Muslims. The Portuguese joined in the chants and invocations with gusto. When the Hindu priests chanted “Krishna,” the Portuguese heard it as “Christ.”
Such farcical episodes recur throughout Cliff’s account and add unexpected levity to what is otherwise a dismal record of greed, savagery and fanaticism, especially — but not exclusively — on the part of the European explorers. The Portuguese didn’t know that Hinduism, let alone Buddhism or Jainism, existed. For them, the world was starkly divided between Christianity and Islam. They knew about Jews, of course; they’d been steadily persecuting them with renewed vigor in the 1490s by forced conversion, expulsion and massacre, but to them, Judaism was merely a forerunner of Christianity, not a faith in its own right.
Cliff’s narrative covers a huge span of time. For once the term “epic” seems an understatement. Da Gama’s exploits alone demand such terms. His maiden voyage took two years and traversed an extraordinary 24,000 miles, all this in leaky wooden vessels battered by storms and riddled with scurvy, and it was only the first of his three pioneering voyages that together established little Portugal as a world power.
To provide the widest possible context, Cliff begins with the Prophet Muhammad and the rise of Islam in the early seventh century and concludes with the siege of Vienna in 1529 and the subsequent rise of Dutch maritime expansion. His account of early Islamic history is brisk and factual, but it has a somewhat potted feel, as does his chapter on the crusades, for all the horrific detail he provides. This is, after all, well-trodden turf. When he finally comes to Portugal and its succession of zealous, sinister and quite dotty monarchs, he is in his element, and his book really takes off. He has a novelist’s gift for depicting character. From the fabled Henry the Navigator who, despite his appellation, “never set foot on an oceangoing ship,” to Vasco da Gama himself, at once steely and quixotic, to formidable figures like Magellan and the brutal Afonso de Albuquerque, who terrorized his victims by threatening to build a fort out of their bones and nail their ears to the door, he brings 16th-century Portugal in all its splendor and squalor pungently to life.
Cliff is good too at such mundane but intricate matters as shipbuilding, royal protocols and the hazards of trade, all of which he documents by well-chosen citations from travel accounts, official papers and personal correspondence. Rather surprisingly, however, he fails to bring the great 16th-century Portuguese poet Luís de Camões into his account (though he’s mentioned in the very full bibliography), even though Camões participated in later Portuguese expeditions and wrote his Virgilian-style epic “The Lusiads” in praise of da Gama.
While Cliff spins his tale under the aegis of “holy war” and in his subtitle invokes Samuel P. Huntington’s well-worn “clash of civilizations,” on the evidence of his own narrative this framework seems more than a little creaky. Though there was longstanding mutual detestation between Christians and Muslims, the real antagonism seems to have been mercantile. There was no “clash of civilizations” to speak of. The Portuguese gazed in covetous admiration at the trappings of the Muslim courts they visited, and Muslims showed no interest whatsoever in European culture (which they considered pitifully inferior to their own). When they clashed, they did so over lucrative trade routes and territorial hegemony; each was quite proudly ignorant of the other’s creed.
Cliff struggles to find relevance to present-day events, but his attempts are unconvincing. He notes, for example, that in 2006, Ayman al-Zawahri, now the head of Al Qaeda, called for the liberation of Ceuta — a North African city besieged by King John of Portugal in 1415 — from the Spanish Christians who now control it. Nevertheless, the real clash today is not between Christianity and Islam, nor between opposing civilizations, but between our own resolutely secular and consumerist culture and a rigid and absolutist mindset outraged by the prosperity Western “infidels” enjoy. That, however, is another epic, yet to be written. – The New York Times, New York, September 9, 2011
Tomb of St. Philip the Apostle (one of the 12 original disciples of Jesus Christ) discovered in the southwestern province of Denizli in Turkey.
Archeologists have found the tomb of St. Philip the Apostle, one of the 12 original disciples of Jesus Christ, in the southwestern province of Denizli in Turkey.
The tomb was discovered at the ruins of a recently unearthed church in the ancient Turkish city of Hierapolis (Pamukkale), said Italian professor and archaeologist Francesco D'Andria.
Headed by D'Andria, the archeological team found the burial chamber of St. Philip while working to excavate the newly discovered church in the city, the Voice of Russia reported.
“The structure of the tomb as well as inscriptions found on it proves that it belongs to Saint Philip the Apostle, who also died a martyr,” D'Andria stated.
According to the New Testament, Jesus had 12 special followers, called “Apostles”, including Simon Peter, James, John, Andrew, Philip, Bartholomew, Mathew, James (son of Alpheus), Jude, Simon the Zealot and Judas Iscariot.
The tombs of several of the Apostles have previously been found, with Saint Peter's being in Rome, Saint Andrew's in Greece, Saint John and Saint Bartholomew's in Turkey, and Saint Thomas's in India.
==Early history== According to local traditions found amongst Saint Thomas Christians, Apostle Thomas arrived in India (Kodungallur in Kerala) in 52 AD. and later moved to the east coast of South India fixing his see at Mylapore, which was then a flourishing city. However Christianity was not a known religion to the ancient Dravidian Tamils and their Sangam literature never mentioned it. The Syrian Malabar Nasrani and the European and colonial rulers with their poor knowledge of the ancient Dravidian culture claim that Mylapore was an ancient Capital city ruled by Non-Dravidians. No king called Mahadeva or Misdaeus ever ruled ancient Tamilakam. Mylapore was never mentioned in any of the Dravidian inscriptions or Sangam literature. Silappatikaram which was written from the Chera Capital Kana Vayil Kottam (Cochin) by Chera prince Ilango Adigal never mentioned the existence of Chrisitianity in Kerala in the 4th century AD. The number of converts St. Thomas made having aroused the hostility of the local priests, he reportedly fled from their anger to the summit of what is now known as St. Thomas's Mount situated in a direct line four miles (6 km) to the southwest of Mylapur but was followed by his persecutors, who transfixed him with a lance as he prayed kneeling on a stone, A.D. 72. His body was brought to Mylapore and buried inside the church built by himself. The present Santhome Church is on this spot. Most of the sources of information on the arrival of Christianity in India are from the Acts of Thomas and a few more oral traditions recorded on documents in later centuries even though none of these could be established in a concrete manner.The http://www.gnosis.org/library/actthom.htm written by Jewish poet Bardesan in the 3rd century AD mentioned Calamina in Persia as the place where St. Thomas was martyred. Saint Thomas who visited the kingdom of Gondophorus of the Indo-Parthian Kingdom at the Indo-Persian border with the capital at Taxila to build a Palace for King Gondophares where he was commissioned to build a palace for the King. After this Saint Thomas visited the kingdom of Misdaeus otherwise called Mazdai. Gondophares and Mazdai were Greco-Persian Kings not related to Dravidian Tamils. Saint Thomas converted the wife of King Misdeus Queen Tertia, Princess Mygdonia wife of Charisius,Prince Juzanes and Cyphorus who was ordained as Daecon. The infuriated King Misdaes ordered four soldiers to take Saint Thomas to a hill in his Persian kingdom and spear him where he was martyred. Saint Thomas remains were moved to Edessa, Mesopotamia from here. All these are Greco-Persian names not the ancient Tamil names. Bardesan never mentioned Brahmins as the killers of Saint Thomas which is purely a Portuguese fabrication. Syrian Christians appeared in Madras only when it became an important outpost of the Delhi Sultanate in the 13th century. Ancient Tamils of Chola Dynasty and Pandyan Kingdoms never knew Syrian Christians. Tharisapalli plates issued by King Aiyanadikal Thiruvadikal of the Ay kingdom in 825 AD was the first ever Tamil record to mention of existence of Persian immigrant Christians who had signed in Pahlavi, Kufic and Hebrew. These Christians were Nestorian christians who were locally known as Nasrani Mappillas as these foreigners married among the local girls. Nestorian Syrians actually came from Iraqs cities, Baghdad and Karbala in Arab ships in the middle ages. Marco Polo visited the Saint Thomas tomb at Kayalpatnam. Portuguese intitiallay identified Kalamina where Saint Thomas was martyred with Kalyan of Bombay (Kalyan, India).Mylapore became famous only after the Portuguese came to colonise India.The Portuguese who with the existence of the Nestorian Christians of Kerala organised an army.Portuguese descendents called Cochin Mestizos appeared when the Portuguese soldiers had numerous mistresses and slave girls in the 16th century.These Cochin Mestizos were the lords during the Portuguese era though they were not allowed to travel to Europe.The Indian Mestizo army of Portuguese had three classes among them they were Mestizo Castizo and Toepass. With this army Portuguese established their power in Madras Quilon and Cochin initially. The Nestorian Syrian community was integral part of this Portuguese community and remained Cathoics till the Portuguese left in 1660.The Portuguese claimed that Saint Thomas visited Kerala in 52 AD and converted Nambudiris of Kerala. Namudiris appeared in Kerala only after the Chalkyan attacks on Kerala. The Portuguese legends were carefully designed to stake their claims over Madras Quilon and Cochin as these early Christians states belonged to Syrian Nambudiris and not to Dravidian Tamils. Syrian Christians were migrants from middle east from the Assyrian Church of the East before they encountered Portuguese and not related to Dravidian Tamil people.Saint Thomas could have talked Greek and Hebrew and not Tamil. Nasrani Mappillas of Kerala never had any Tamil Bible until Portuguese started printing first bibles in Lingua Malabar Tamul in the 16th century. Portuguese cleverly planted the events which happened in the Persian gulf at Mylapore.
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THIRUVANANTHAPURAM: Allegations of public fund misuse has painted a dirty picture of the planned Kochi Muziris Biennale with a group of artists, led by renowned sculptor Kanayi Kunhiraman, on Tuesday terming it as "the biggest scam the art world has seen."
Addressing a press conference in Thiruvananthapuram, the artists urged the state government to freeze the grant allotted to KMB, and audit the expenditure incurred till date. They alleged misuse of funds and lack of transparency.
P.J.Cherian Links Megaliths and Dravidian Race Theory Cherian Calls Pattanam site as a Civilization Spreading from Pattanam to Idukki district in Kerala
Special ArrangementThe remains of a megalithic burial urn excavated near Ramakkalmedu in Idukki district.
Bone remains found inside a burial urn believed to be of Iron Age
The bone remains found inside the nannangady (burial urn) believed to be of the Iron Age, recently excavated from a construction site near Ramakkalmedu in Idukki district, throw up the possibility of carbon dating for further studies.
The site is located at Thovalappady en route to Ramakkalmedu from Thookkupalam and it is one of the many sites of megalithic remains excavated in the district. K.T. Rajesh, historian, who led the excavation, said an in-depth technical study of the bone remains could provide data on the period of the burial urn. The discovery shows that a society which revered the dead and a prominent civilisation existed in the eastern hills of the district.
The nannangady is about a metre tall and its brim had a diameter of about 12 inches. The top of the urn was covered with a round stone slab. Two small pots shaped like a coconut and a bowl having a diameter of about eight inches were placed near the urn.
“The red and black pottery is remarkable as it denotes the Dravidian expansion to south India,” Mr. Rajesh said. It was the first time that a human bone was found in a nannangady and this biological element was very important because it would open the window for scientific studies, he said.
The bones collected will be sent for scientific experiments soon. Megalithic evidence like dolmens (muniyaras), table stones, burial urns and historic stones believed to be of BC 1050 and AD 300 was discovered at various locations in the eastern parts of the district. It is believed that an administrative hierarchy in Keezhmalanadu with a supporting civilisation existed in the interior areas of the present Thodupuzha spread over the Western Ghats.
P.J. Cherian, director of the Kerala Council for Historical Research, told The Hindu that the Pattanam excavation had opened up the possibility of further study of the valuable historical remains in Idukki district too. Though they have been classified broadly, it needs specific study to establish the period of each historical remains, he said. “Burial urns and dolmens are mortuary remains of a society and it is true that a civilisation spreading its roots to the interior areas remained in the district,” Dr. Cherian said. Serious studies were needed on the complex architecture of the megalithic era. These historical remains throw light on the actual life of that period and the practices followed by a society which is different from the other. He said that such remains had been unearthed in many areas but a historical map had not been prepared so far.
The district administration has drawn up a project, ‘Discovering Idukki,' in its annual budget for 2011-'12 to protect the megalithic sites and initiate studies into them.
Constructing St' Thomas Foundation at Pattanam Through Imported Students From Georgia University The Hindu-25-12-2011 Thiruvananthapuram Edition
Eleven students from University of Georgia has landed at Kerala to learn through workshop and field studies to learn the historical, theological and sociological aspects of Kerala. The major themes include-the ancient trading port of Muziris and Christianity in the state.The students will attend prayer service at Cheriyapalli at Kottayam.. Uttiyo Raychaudhari, associate director at the University's global programmes in Sustainability and Farley Richmond Professor of Theatre and Film studies are the academic directors of the course
KOCHI: The Kerala Government has sought a report on the funding for the Kochi Muziris Biennale and also about the activities of the Kochi Biennale Foundation, the private trust that has been formed for conducting the biennial.
“The Culture Secretary has been asked to submit a report at the earliest regarding the funds that have been transferred to the Kochi Biennale Foundation and about its activities,” Cultural Affairs Minister K C Joseph told Express.
“The Secretary has been asked to look into the various media reports that had come out against the functioning of the Kochi Muziris Biennial,” he said and added that he had got numerous complaints from artists regarding it. The artists had also given a memorandum against the Kochi Biennale Foundation, Joseph said.
Stating that it was the previous government that had allotted `5 crore for the Kochi Muziris Biennale, Joseph said everything would be looked into. A decision would be taken after getting the report from the Secretary, he added.
The government was forced to ask the Culture Secretary to furnish a report after the artistic community raised doubts about the functioning of the biennale.
Renowned artist and former executive member of Kerala Lalit Kala Akademi B D Dattan said that the entire artistic community was against the way the government had given the power to the Kochi Biennale Foundation for conducting the biennale.
“There is no accounting for the `5 crore that had been already given to the foundation, which has Bose Krishnamachari and Riyas Komu at the top of the trust. How can the government allot such a huge amount of money to a private trust,” he asked. The foundation is engaged in all sorts of extravaganza and is wasting the tax payers money, he said and added the government should not have sanctioned such a huge amount.
Lashing out at the Foundation’s claim that the artists in the state would have a bigger space after the renovation of the Durbar Hall, Dattan said the hall had always been a pride of the artists in the state.