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Post Info TOPIC: St.Thomas in India Fables -Continued


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RE: St.Thomas in India Fables -Continued
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P.J.Cherian Dupes Press and Southern Naval Command.

 
 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.


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With Piracy Photos P.J.Cherian Argues Pattanam is Ancient Muziris

 

 http://www.basas.org.uk/groups/ports.htm

Accession Date and Time 08-11-2011; 8.00AM

RESEARCH GROUPS

PORTS AND INDIAN OCEAN EXCHANGES

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. 
indian-ocean-map-modern-names.jpg 
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. 
pattanam-canoe.jpg 
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)
  • Dr Kesavan Veluthat (Mangalore University)


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Pattanam-P.J.Cherian Dupes Current Science Journal and International Archaeological Community

 
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




wharf-pattanam.jpg

wharf-2-pattanam.jpg

 Shocking Reality-
                                     Empty  Trenches  at Pattanam  (2011)                                              
Where is the  Residential Complex  Claimed by Cherian?
1.jpg
                                           Where is the Warehouse Claimed by Cherian ?
3.jpg

                                         Where is the Wharf  and Pier Excavated by Cherian?



2.jpg

  The Demolished Remains of the so called  Wharf Structure Deposited Near the Trenches


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Pictures of Knanaya Christian Scholar at Seminar on Pattanam

 
sandip-sidebotham.jpg
 Knanaya Christian Scholar Sandeep Abraham   Discussing on Pattanam with Dr  S. Sidebothemat Seminar  on Pattanam 
Sandeep-Cherian.jpg
Knanaya  Christian Scholar Sundeep Abraham Being Briefed on Pattanam by P.J.Cherian

Picture of P.J.Cherian and Biblical Scholar Discussing Pattanam

 
 
PJ-Robert+Eisenman.jpg
P.J.Cherian with Biblical Scholar on Dead Sea Scrolls Robert Eisenman Discussing On Pattanam


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Pictures of Knanaya Nazarene Museum Chairman with Pattanam Excavation Team

 
knanayapattanam.jpg
Jose Dominic , Chairman of Proposed  Knanaya Nazarene Academy Museum of Knanaya Church along with 
K.P.Shajan,  and Selvakumar at Pattanam

Picture of P.J.Cherian's Archaeological Team at International Seminar on Pattanam

 
International.jpg


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


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Pattanam Becomes Contentious Issue

 
  • October 31, 2011
  • By Vinod Nedumudy
  • DC
  • Kochi
 
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. 


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Muziris is at Pattanam- Claim by St' George Forane Church

 
St. George Basilica 
  http://www.smcim.org/church/angamaly/article/47
Accession Date and Time-31-10-2011; 11.20AM
    
Christianity of Angamaly

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


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Pattanam and Portugese-The International undercurrents beneath Pattanam Comes to Light

 

 THE COLONIAL PORTUGESE WHO RANSACKED INDIA, SLAUGHTERED KUNJALI MARAKKAR CHIEFTAIN OF ZAMORIN

RECEIVED BY PATTANAM EXCAVATION TEAM  ON SEPTEMBER 2011


 

 HTTP://UCCOLLEGE.EDU.IN/HISTORY/NEWS/KOTTAPURAM-EXCAVATIONS-VISIT-OF-THE-PORTUGAL-AMBASSADOR-TO-INDIA/

 ACCESSION DATE AND TIME- 31-10-2011;11.00AM

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.


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Illegal Trenching and Transfer of Antiquities From Pattanam to U.C College Museum With Knowledge of P.J.Cherian in 1998 Before Licensed Excavations -Documents Speak

 

 HTTP://UCCOLLEGE.EDU.IN/HISTORY/ABOUT/

 ACCESSION DATE AND TIME-31-10-2011;10.25AM

 

WELCOME

Dept. Picture



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.
Mission Statement and Objective of the Department
  • Research
  • Inter-Disciplinary Initiatives
  • Discourses
  • Holistic, qualitative student growth
Heads of the Department
  • Dr A.K Baby: 1965-84
  • Prof. A.K Abdul Kareem: 1984-96
  • Dr N.Lakshmikutty    : 1996-2000
  • Prof. B.T Joy: 2000-01
  • Dr P.D Johny: 2001-03
  • Prof. P.M Varkey: 2003-08
  • Prof. Annie. M Thomas: 2008 onwards
Former Teaching Faculty
  • Dr T.I Punnen
  • Dr.K. I Marthanda Varma
  • Fr T.K Alias
  • T.M Mathew
  • Dr Rajan Gurukkal
  • Dr K.V Kunjikrishnan
  • Dr C.J Varghese
  • Prof Abraham Joseph
  • Dr. M. P Marykutty
  • Dr P.J Cherian


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What is the Role of U.C.College, Aluva, Ernakulam District, in Pattanam Excavations?

 

 http://uccollege.edu.in/wp-content/uploads/2011/06/Kottappuram.jpg
Accession Date and Time-29-10-2011;3.00PM
 
 

KOTTAPURAM EXCAVATIONS/ MUZIRIS HERITAGE PROJECT

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

 Dr. Jenee Peter, Department of History



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Pattanam is Muziris-Tehelka Reports on Version by Benny Kuriakose of Muziris Heritage Project

 
 http://www.tehelka.com/story_main46.asp?filename=Bu110910Muziris.asp
Accession Date and Time 29-10-2011;3.40PM
MUZIRIS: FIRST CENTURY PEPPER HUB TO BE TURNED INTO TOURIST HOTSPOT
BY HIGIO ZARNGAM
MUZIRIS: FIRST CENTURY PEPPER HUB TO BE TURNED INTO TOURIST HOTSPOT
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


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Pattanam is Muziris-Claim By Kochi Biennale Foundation

 
Source: www.kochimuzirisbiennale.org
Organisation: Kochi Biennale Foundation
Year founded: 2011 
 
http://www.biennialfoundation.org/biennials/kochi-muziris-biennale-india/
Accession Date and Time 29-10-2011;2.00PM
 
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.


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Pattanam is Muziris-International Lobbying

 
 
 
 
 
Print Edition
Photo by: Jay A. Waronker, artist
  Jerusalem Post  A revival of Jewish heritage on the Indian tourism trail
By SHALVA WEIL 16/07/2010 
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.


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Professor MGS Narayanan Vehemently Criticize Pattanam Excavations and Muziris Heritage Project

 
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


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Revealations-P.J.Cherian and Links With Knanaya Church

 
 http://knanayafamily.googlegroups.com/attach/7a27cd2d39272dcb/My+quest.pdf?view=1&part=4
Accession Date and Time-29-10-2011; 11.40 AM
 
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.


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Indian Orthodox Diaspora Secretariat Publishes Malankara Orthodox Claim For Pattanam as ST' Thomas Site

 
 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.


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Historians, Writers and Cultural activists against Pattanam Excavations-

 
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.

Why P.J.Cherian Imports Oxford Experts for Pattanam Excavations?

 
Biblical Archaeology Dying at Oxford University
 
Picture
Picture
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.

Syrian Malabar Christian and Pattanam -From Wikipedia

 

 http://dictionary.sensagent.com/syrian+malabar+nasrani/en-en/

Accession Date and Time-27-10-2011;2.55PM

Syrian Malabar Nasrani

From Wikipedia, the free encyclopedia

Jump to: navigationsearch
Syrian Malabar Nasrani people
 
Varghese Palakkappillil · K.M Mani · Asin
Joseph Augusty · Nayantara · A. K. Antony
Kunchako Boban · Sheela · Anna Chandy
Total population
Kerala: 6,000,000 (18% of Pop.)[1]
Regions with significant populations
 India
Languages
Malayalam
Religion
Roman CatholicismOriental Orthodoxy,Reformed OrthodoxProtestantism(minority)
Related ethnic groups
Cochin JewsParadesi JewsKnanaya,Malayalis
The Syrian Malabar Nasrani people, also known as Saint Thomas Christians andNasranis are an ethnoreligious group from KeralaIndia, adhering to the various churches of the Saint Thomas Christian tradition.They are also known as Syrian-Malabar Christians,Suriyani ChristiaanikalMar 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]

CONTENTS


TERMINOLOGY


Portuguese period

During the Dutch power in Malabar (1679-1728) there were four distinctive sections of Christians in Kerala.[12][13]
  1. Roman Catholic Syrian Christians.
  2. Jacobite Syrian Christians.
  3. 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.
  4. 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]

HISTORY


Origins

Muziris, near the tip of India, in the Peutinger Table.
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) KeralaMuziris (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]


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Knanaya Church -Academy Claims Pattanam to Set Up Museum

 
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.


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Kathkali Club Demands Withdrawal of Brochure By Pattanam-Muziris Project

 
 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.


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Vulgar Portrayal of Traditional Culture as Part of Pattanam -Muziris Project Brings Public Protest

 

 
 
  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.


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Wikipedia brings out Hidden Agenda Behind Pattanam Excavations

 
http://en.wikipedia.org/wiki/Muziris
Accession date and Time19-10-2011; 3.45PM

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

Balant Lies Given to Press on Pattanam By Excavators. No Such References in New Reports by KCHR

Old Testament and Pattanam Archaeology Links Provided by church

 
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 KeralaIndia, 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
~ ~ ~ ~ ~ ~ ~ ~ ~ ~
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 AugustusNicolaus 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

Mar Thoma Church Claims Pattanam As Sacred Site

 
http://www.ottawamarthoma.ca/pages/about_mtc.html
Accession Date and Time -26-10-2011; 1.40PM 

ABOUT US
  • The Mar Thoma Church at a Glance

    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.
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George Menachery, Secretary of Church History Association of India (CHAI) Highlights Pattanam Early in 2004

 
http://nazraney.com/journal12.htm
Accession Date and Time 18-10-2011;4.15PM

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.


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Malankara Marthoma Syrian Church on Pattanam Excavations and St' Thomas

 

Malankara Mar Thoma Syrian Church

  http://www.kuwaitmarthoma.org.accession/ Date and Time 17-10-2011; 4.30PM
The Malankara Mar Thoma Syrian Church (official name Malankara Mar Thoma Suryani Sabha) also known as the Mar Thoma Church is aChristian denomination based in Kerala, the south-western state of India. One of the Saint Thomas Christian churches tracing its origins to the missionary activity of Thomas the Apostle, 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."[2]. It is independent and indigenous. Its regular work as well as special projects are almost entirely financed by contributions from its members at home and abroad. It is currently in communion with the Anglican Communion and the Malabar Independent Syrian Church.
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 of Anglican missionaries in the 18th and 19th centuries among the Malankara Church, the Syriac Orthodox church 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 the Bible. 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)
Until the beginning of twentieth century Marthomites lived in a few districts of Central Travancore and Kunnamkulam of the southern Indian state ofKerala. 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, and currently has around one million members worldwide [1]. Their mother tongue is Malayalam the language of Kerala.

DEFINITIONS

Mar Thoma Church. Malankara Mar Thoma Suryani Sabha (Malankara Mar Thoma Syrian Church) is the official name of the Church. Succinct name in Malayalam is Marthoma Sabha and in English, Mar Thoma Church.
Mar Thoma or Marthoma is Aramaic, means Saint Thomas. Members of this church are often referred to as Marthomites.
Malankara is cognate of this name Maliankara, a place near Muziris, 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 in Malankara Church was Aramaic and Hebrew. Later this was replaced by Syriac. In 1900 when the Church accepted a new name Malanakara 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 Thoma who resides at Poolatheen at Church Headquarters in Tiruvalla, 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 Most Rev.Dr. Philipose Mar Chrysostom Valiya Metropolitan.
§                     The Most Rev. Dr. Joseph Mar Thoma Metropolitan
§                     The Rt. Rev. Dr. Zacharias Mar Theophilus Suffragan Metropolitan.
§                     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 as vicars 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:
§                     Diocese of Adoor
§                     Diocese of Malaysia-Australia-Singapore
§                     Diocese of Chengannur-Mavelikara
§                     Diocese of Niranam-Maramon
§                     Diocese of Ranny-Nilackel.
§                     Diocese of Thiruvananthapuram-Kollam
§                     Diocese of Kottayam- Kochi
§                     Diocese of Chennai- Bangalore
§                     Diocese of Kunnamkulam- Malabar
§                     Diocese of Delhi
§                     Diocese of Mumbai
§                     Diocese of North America-Europe.

 

HISTORY

 


 

First century BC

image003.jpg
Muziris, near the tip of India, in the Peutinger Table.
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 here from various parts of the then known world, including Red Sea ports [6].Kodungallur:Cradle of Christianity in India. By Prof. George Menachery Mar Thoma Shrine, Azhikode, 1987, 2000. passim. </ref>.

During the time of Moses and King Solomon, the Malabar coast traded spices and luxury articles with Israel.[7] Excavations carried out at Pattanam from 2005 provided evidence that the maritime trade between Kerala and 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]
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.[10]. Nasranis believe that these ambassadors were The Wise Men From the East, of the Bible.[11] People who believe they are descendants of these Wise Men gather every year in Kerala.[12] In the first century map Tabula Peutingeriana (see the map) a temple of Augustus is clearly visible near Muziris showing the close relation between Rome and Malabar in the first century BC.

Arrival of Saint Thomas

Saint Thomas Christians believe that Thomas the Apostle arrived in Kerala around AD 52. He landed at Muziris (now known as Pattanam, near Cochin on the Malabar 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 called Mylapore in Tamil Nadu.


-- Edited by devapriyaji on Sunday 20th of November 2011 02:22:16 PM

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In Track With Pattanam Excavations The Book Published by Syro-Malabar Church has Articles by Left Historians In Pattanam Excavavation Panel of Muziris Heritage Project

 
 http://nasrani.net/2008/07/26/st-thomas-christians-and-nambudiris-jews-and-sangam-literature-a-historical-appraisal-bosco-puthur-editor/
Accession Date and Time-15-10-2011; 12.15PM


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. 
bosco puthoor St. Thomas Christians and Nambudiris, Jews and Sangam Literature – A Historical Appraisal’, Bosco Puthur (Editor) 
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.


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George Menacherry Secretary of Church History Association of India (CHAI) Confirms Pattanam as Muziris on Evidence Given By P.J.Cherian

 
http://nasrani.net/2007/02/21/book-review-glimpses-of-nazraney-heritage-by-prof-george-menachery/
Accession date and time 14-10-2011; 12.10 PM
Glimpses of Nazraney Heritage’ by Prof George MenacheryAuthored by NSC- Admin on Wednesday, February 21, 2007 20:48 - 27 Comments 

 
 
Notes about the Author
nazraney heritage nsc Glimpses of Nazraney Heritage by Prof George Menachery
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.


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Church History Association of India Congratulates Pattanam Excavators

 
http://www.unrv.com/forum/index.php?act=ST&f=4&t=127
Accession date and time  14-10-2011; 11.45 AM

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


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Why P.J.Cherian Chose Dr. Derek Kennet for Pattanam Excavations?--Derek Kennet and Biblical Archaeology

 

 http://www.thenational.ae/news/worldwide/middle-east/biblical-marshland-breathes-new-life

Accession  Date and  Time -13-10-2011; 3.05 PM

Biblical marshland breathes new life

Sep 18, 2008 
A Marsh Arab paddles a boat loaded with reeds he gathered in the historic swamplands.

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


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Why P.J.Cherian chose Dr. Derek Kennet for Pattanam ?

 

 

 

 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-Chief of 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.


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Why P.J.Cherian Imports Experts From British Museum For Pattanam Excavations?

 
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


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ON Pattanam Track- From St' Thomas Archaeology to ST' Thomas Family Archives

 

 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

Sl. No Name of Book Author / Editor Year 1. Kanakkalil Kudumba Charithram Kudumbacharitra Committee 2000 2 Moolepattu Kolannoor Kudumbacharithram (5 copies) K.V.Tharu 1995 3 Vattakunnel Kudumbacharitram Baselious MarThomas Mathews Prathaman Bava 1993 4 Malankara Sabhayum Vattakkattu Valanadiyil Kudumbavum Mathai Nediyanikuzhi 2001 5 Sankarapuri Tharavadu Adangapurathu Kudumbam
(6 copies) K.J.Thomas 2001 6 Mateplackal Kudumbam George Mattaplackal 1999 7 Payyampilly Koluvan George Payyampilly 2000 8 Kerala Christyanikalude Charitravum Kurakaran Valiyaveetil Kudumbavum (2 copies) Prof. John Kurakar 1993 9 Sankaramangalam Kudumbacharitram P.S.Jacob 2001 10 Periyappurathu Mathan Vaidyan Varghese Kanjirathunkal 1983 11 Chennakkat Kudumba Charitram Kudumbacharitra Committee 1984 12 Maramon Palakunnathu Kudumbacharitram Prof. Anian Alex Thomas 1996 13 Venmony Maruthummootil KudumbaCharitram & Quarterly Magazines Kudumba Committee 1998 14 Koyikkara Vadakkan Kudumba Charitram Mathew Koyikara 2002 15 Chollamadom KudumbaCharitram Kudumba Committee 1993 16 Kudumba Charitram- Pallivathukkal P.J. Ommen Pezhumkattil 2003 17 Puthuveedu KudumbaCharitram (unpublished) Robinson 1999 18

19 Thottumadathil Kudumba Charitram

(2 copies) Anubandham-2 T.N.Venkiteswara Pai,, 2001
2001 
2003 20 Pulickal Kudumbam Utbhavavum Charitravum P.T. Poulose 2000 21 NedumthaliSwaroopam Athava Paravoor Rajakudumbam (6 copies) Prof. Varghese Nedumthallil 1949 22 Kuruvunakunnel Family Editorial Board 2000 23 Palakunnathu Family P.M.George   24 Pulickal(Pulickan) Family Directory Family Association 2001 25 Kollamparampil Kudumbayogam K.S.Kuriakose 2001 26 Mallikudumba Charitram Kudumba Committee 1976 27 Oru Vamshavum Pala Nadukalum
Kurukkoor Palathunkal Kudumbacharitram 
( 7 copies) Rev Fr. Dr. George Kurakkar 2002 28 Madathunjalil Kudumbacharitram Fr.A.Adappen SJ 1992 29 Thattayil Idayirethu Kudumbayogam Smaranika Kudumba Committee 1996 30 Thuruthiyil Kudumbacharitram Prof T.M.Pailey 1997 31 Adukuzhiyil Kudumba Charitram
( 2 copies) Thomas A.E 2002 32 Thumbamon Puthenpurackal Kudumbacharitram Mathai Kathaman Mathew   33 Kadackal Kudumbacharitram K.I.Abraham   34 Edooraya Marungodil Kudumbacharitram ( 2 copies) Marungodil Kudumba Committeee 1993 35 Edathumpadickal Family History Ittiyaveera Kurian 1985 36 History of the branch of the Adangapurathu Family A.M.Mathai & A.M. Eappen 1999 37 Plathottam Kudumbacharitram T.M.Mathew 1990 38 Maritickal Kudumbacharitram M.B.Ibrahim 1986 39 Ayiroor Pakalomattom Thazhamon Kudumbacharitram Kudumba Committee 1926 40 Pala Kattakkayam Kudumba Charitram (2 copies) Mathew Kattakkayam 2000 41 Kodukulanji Thazhamuttathu Kudumbacharitram Acamma Itty Ipe 1999 42 Ambat Tharawad & Allied Families A.S.R.Menon 2000 43 Pazhoor Karuthedathu
( 2 copies) Kudumba Committee 2002 44 Kowngotethu Kudumbacharitram
( 2 copies) C.K.Kochukoshy 1994 45 Tharishuthala Kudumba Diary K.Karunakaran Nair 2001 46 Kalangaraparambil Kudumbacharitram Kudumba Committee 2002 47 Theruvil Kudumbayogam Smaranika Binu K. John 1998 48 Poovarani Pazheparambil Kudumbacharitram P.J. Sebastian 2002 49


50 Meckamalil Kudumba Yogam
I Edition
II  ,, Kudumba Committee
 ,, 1969
1998 51 Angamali Charitravum Thachil Kudumbavum
( 9 copies) Dr. J. Joseph 1996 52 Pullipadavil Kudumbam P.V.Kurian 1986 53 Chalumattu Kudumbacharitram C.J.Easow 1999 54 Mannekkattil Kudumbacharitram Kudumba Committee 1989 55 Chembadassery Kudumbacharitram Fr. Neeloos 1992 56 Thekkepevarathala Kudumbayogam Directory Kudumba Committee 2003 57 Vellamparambathu Panikkasseri Kudumbapuranam
( 5 copies) V.P.Sugathan 2002 58 Kerala Nasrani Charitravum Parayathukkattil
Kudumbavum P.G.George 1995 59 Pavamani- The Family Tree Souvenir Trust 2002 60 Pavamani Supplement Souvenir   1999 61 Pavamani Supplement Souvenir   2000 62 Pavamani Supplement Souvenir   2001 63 Mukkathu Kudumba Charitram Kudumba Committee 1955 64 Mukkathu II Edition   1972 65 Mukkattu Kudumba Charitram   2001 66 Kathedom Kudumba Samuchaya Charitram Kudumba Committee 2002 67 Kollamana, Kalloor Madhathil Pazhangeril Manethumali Kanekkadu Kudumbam Kudumba Committee 2001 68 Ponvanibham Kudumba Charitram Kudumba Committee 1999 69 Cholapallil Kudumba Charitram  & Directory Kudumba Committee 1986 70 Pulikunnel Kudumbam Joseph Pulikunnel 2000 71 Ala Velutheril Kudumba Charitram Kudumba Committee 2003 72 Kulathackal Kudumba Committee 1974 73 Muhamma Yogyaveedu Kudumbacharitram AD 52- 2002 Chacko Jose 2002 74 Biography of the Pananthanathu Family T C Mohanan Pillai (unpublished) 75 Thettayil Kadicheeni Kudumba Charitram Joseph K.C 1989 76 Olickal Kudumba Charitram T.K.Ramakrishnan 2001 77 Poovathoor Chenamkuzhiyil Kudumbayogam T.K.Ramakrishnan 2002 78

79 Kallada Malayil Kudumbam

The Palakunnathu Family Kadhisha Suriyani Palli, Kollam
P.M.George   80 Maramon Kolathu Kudumba Charitram Kudumbayogam Committee 1992 81 Chenatt Kudumbam
( 2 copies) Tharapparambil Narayana Pillai 2002 82 Palakunnel Kudumbavum Kerala Christavarum ( 2 copies) Kudumbayogam Committee 1983 83 Maliyekkalaya Kaithayil Padinjarekootu Kudumba Charitram Kudumba Committee 1986 84 The Baker Family in India Eira  Dalton 1963 85 Kandathil Kudumbam Kudumba Charitra Committee 1974 86 Vendarappillil Kudumbacharitram Kudumba Charitra Committee 1999 87 The Palakunnathu Family N.M.Mathew 2003 88 Kuravilangad Marthamariyam Palliyum Kurakkaran Valiyaveettil Kudumbavum Kudumba Charitra Committee 1998 89 Kottarakarayude Samskarika Parambaryavum Kurakkaran Valiyaveettil Kudumbavum
( 2 copies) Kudumba Charitra Committee 1999 90 Kudumbadeepam Trimasika-Kurakaran Kudumba Charitra Committee 1997 91 Kudumbadeepam Trimasika- Kurakaran Kudumba Charitra Committee 1994 92 Kudumbadeepam Trimasika- Kurakaran- 13,14,15,16,17&18 Kudumba Charitra Committee 2000-2001 93 Arayamparambil Tharawad Charitram Kudumba Committee (unpublished) 94 Perunthitta Madom (unpublished) B.Madhava Menon 2003 95 Pavothikkunnel –Palackamannil Kudumbacharitram –I Part Mathew Varghese 1985 96 Pavothikkunnel –Palackamannil Kudumbacharitram –II Part Mathew Varghese 1999 97 Kerala Christava Sabhayum Palackal Kudumbavum Dr.Thomas Palackal (unpublished) 98 Maniyasseril Enna Tharawad R. Krishna Pillai       ,, 99 Othalakkuzhiyil Kudumbacharitram A.C. Jose       ,, 100 The Pallivathukkal Family of Kanjirapally Thomas Abraham      ,, 101 Shaikinte Veedu Family Tree Kunjamma Koya   102 Vechoorathu Kudumbacharitram Dr. K. Balakrishna Pillai        ,, 103 Ravuthurmarude 300 Varsham
( 2 copies) Salim P. Thazhethil   2002 104 Cherukad Kudumba Charitram Kudumbayogam Committee   2003 105 Kandaththil Kudumbacharitram
( 2 copies)             ,,   1989 106 Kuttippuzha Kudumba Charitram Kudumbayogam Committee 2003 107 Pandalaanickal Kudumba Charitram K.I.George Pandalaanickal 2002 108 Poozhikalayil Kudumba Charitram Kudumbayogam Committee 1977 109 Poozhikalayil Kudumba Charitram- I Edition Kudumbayogam Committee 2003 110 Poozhikalayil Kudumba Charitram- II Edition Kudumbayogam Committee 2003 111 Ayiroor Thazhillam Kudumba Charitram Kudumbayogam Committee 1957 112 Maramon Pakalomattom Chakkaalayil Cherian Cherian 1958 113 Thazhamon Kudumbam Kudumbayogam Committee 1926 114 The Heritage
( 2 copies) Varghese Joseph & M.G.Paul 2002 115 Elanjickal Kudumbavum Kudumbangangalum Prof. E. J. John 2003 F116 Velloor Kudumbam Kurian C. Velloor 1985 117 Thamarakkattu Kudumba Charithram Kudumbayogam Committee 2001 118 Kuzhichchaal Ponnampathu Kudumba Souvenir Kudumba Committee 2002 119 Thechcheril, Poothethu, Pullampallil Kudumbacharithram Committee 1992 120 Maramon Kolathu Kudumbacharithram ( 2 copies) Jiju Mathew P 1992 121 Kurudamannil Family K.C.Punnose 1998 122 Naalakom Tharawad – Kuttichira- Kozhikode   2002 123 Kaviyoor Kochiyil Kudumbacharitram Kudumba Committee 1995 124 The History of the Kaviyoor Kochiyil Family Editorial Committtee 1997 125 Velloor Kudumbam & Anubandham Kurian C. Velloor 1985
1999 126 Elanthoor Aypunnil Kudumbacharitram Kudumbayogam 1988 127 Kanianthara Kudumbam Dr. J. Alexander, K.J.Ninan, Prof. Joseph Alexander 1991 128 Kanianthara Kudumbam (Mal) Dr. J. Alexander, K.J.Ninan, Prof. Joseph Alexander 1991 129 Kanianthara Kudumbam Charitram J.Alexander 1111 130 Kanianthara Kudumbam Charitram K. J.Alexander, K.J.Ninan 1955 131 Neeliyathakathootu Kudumba Charitram Neeliyathakathootu Krishnan Nambiar 1998 132 Puthenparambil KudumbaCharitram Kudumba Committee 2000 133 Srambickal Kudumba Charitram Fr. George Srambickal 1998 134 Njarakula Thurackal Kallidukkil- Nidheeri T.B. John Thurackal 1996 135 Sankarapuri Kudumbam K.V.Chacko Kuzhikkattu 1982 136 Changanacherry Olassayil Kudumba Charitram Olasayil Kudumba Sanghadana 2003 137 Mayiladoor Kudumba Charithram Fr.Francis Mayiladoor 1999 138 Pythrikam Puthancode Kudumbayogam 2003 139 Smaranika C.R.C. Pothujanavayanasala Grandham, Kadanbasseri 2001 140 Kumpalanpoika muthal Kumpalanpoika vare The Kizhakethil Family 1995 141 Puravrithangalkidayil Oru Purushakesari Samuel Mana 1989 142 Avuthottu Kudumbham Shekharan Kutty 2004 143 Chayal Muthal Karakunnam Vare- Nedumchalil Chathankandam- Part I-(5 copies) Rev. Fr. Dr. George Kurukkur 2002 144 Chayal Muthal Karakunnam Vare- Nedumchalil Chathankandam- PartII-(5 copies)   2003 145 Nedumthallil Swaroopam Athava Paravur rajakudumbam Fr. James Varghese 2004 146 Kalluparapally Charithram Joseph Panikkar(Ed)-Alex Mathew 2004 147 Thottunkal Kudumba Charithram E.O. Abraham Elanjickal 2004 148 Chempakassary Kovilakathu
( 2 copies ) Baby Francis Chambakassary Unpublish-ed 149 Charithraveekshanavum Aarakkuzhayum George Mathew Kavalangad 2001 150 Paarathaazam Kudumbacharithram Kudumbayogam Committee 2003 151 Chiramel Kudumba Charithram Kudumbayogam Committee 1988 152 Family History of Kallath Kallath Kudumba Yogam 2004 153 Eluvathinkal Kaattokaran Tharavat Charitram Family Association 2002 154 Bhagavathivila N.Sasidharan Nair (Ed) 2002 155 Puthuchira Family History P.S Koshy (Sr) 2004 156 The Karakkal Kozhimannil Family Wing commander K. Varghese (Retd) 1994 157 Alappaat Palathinkal
Tharavat Charithram Part II Committee 2003 158 Pakalomattom Thazhathedathu Mathayil Kudumbacharithram Kudumba Committee 2004 159 Kuruvikkattu Kudumba
Smaranika V.S.Nair 1992 160 Thaadikkaran Kudumbam Edathiruthi
Valappad T.A.Jose 2002 161 Kunnathedathu Kudumbacharithram Kudumba Committee 1988 162 Manikkombel Kudumbacharithram M.V. John Unpublished 163 Vellareth Kudumba Charithram George Thomas Villoth 1987 164 Irumala Kudumbacharithram Eldhose K Paul 2001 165 Kottokapally Puthumana Kudumba Charithram Kudumba Committee 2005 166 Erakoni Nagannoolil
Mannoor Kudumbacharithram Kudumba Committee 2003 167 Thengum Palli Kudumbam Kudumba Committee 1991 168 Venmany Maruthummoottil Kudumba Charithram Committee 1998 169 Ayiroorkuzhiyil Kudumba Charithram Committee 2005 170 Thadikaaran Kudumbam Committee 2005 


-- Edited by devapriyaji on Sunday 20th of November 2011 02:13:53 PM

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Pattanam Track - Report by Economic and Political Weekly - February 2004 on Attempts by P.J.Cherian to Convert Family Archives of KCHR Exclusively of Syrian Christians

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



Writing Family Histories: Identity Construction among Syrian Christians
 

















Economic and Political Weekly © 2004 Economic and Political Weekly


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 KCHR Chairman Applauds Franciscan Missionary's Work on St' Thomas Tradition and its Impact on Kerala Historiography.

 
 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.
Contents
Messages
Foreword/Dr. K.N. Panikar
Introduction
Chap. I : EARLY Christianity IN India : TRAITS OF IDENTITY :
1. Identification of Early Indian Christianity :
i. Constituent Elements of Identity :
a. Origin
b. Way of St Thomas"
c. Syriac Language and Liturgy
d. Social Stratification
ii. Appellations :
a. St Thomas Christians or Mar Thoma Christians
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

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P.J.Cherian , K.P.Shajan and V.Selvakumar -Excavators of Pattanam Archaeological Site- Present Papers on Pattanam and St' Thomas Links for Syro-Malabar Church

 
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


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Pattanam Excavation Reflects Franciscan Historian's Stand

 
 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".


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The Emblem of Pattanam Archaeology and Muziris Heritage Project

 

http://www.thehindu.com/todays-paper/tp-national/article966917.ece

Accession  Date and Time 10-10-2011;3.25 PM 

Muziris project to be opened for tourists within three months

(The Hindu 21-12-2010 Thiruvananthapuram Edition)

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-- Edited by devapriyaji on Sunday 20th of November 2011 02:03:56 PM

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From Archaeology to Evangelization--Following P.J.Cherian's Paper On Archaeological Evidence on St' Thomas' Held at Kalyan and Organised by Syro- Malabar Church, New Seminar is Going be Held on St' Thomas and Evangelization

 
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


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FIRST INTERNATIONAL CONFERENCE / SEMINAR ON THE HISTORY OF ST THOMAS AND EARLY CHRISTIANITY IN INDIA -2005 August New york . Archaeological Excavations Escalated without Naming Site

 
 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:
                        Dr. G. John Samuel
                        Founder-Director,
                        Institute of Asian Studies,
                        Chemmancherry, Sholinganallur P.O.


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Pictures of P.J.Cherian Taking Class for Orthodox Church on Pattanam Archaeology and St' Thomas

 

 

 
 
 
 
 
 
 
 
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First International Conference on The History of Early Christianity in India At New York on August 2005 Points to Archaeological Evidence on St' Thomas

 
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CHRISTIAN NEWS MAGAZINE FOR KERALA MALAYALEE CHRISTIANS FROM INDIA AROUND THE WORLD
http://www.lightoflife.com/light_of_life_ftures.htm; Accession Date and Time 10-10-2011; Time 9.45 AM
FIRST INTERNATIONAL CONFERENCE ON THE HISTORY OF EARLY CHRISTIANITY IN INDIA

The first international conference on the history of early Christianity in India from the advent of St. Thomas to Vasco de Gama was convened in New York from 13-16 August 2005. This Conference was organized jointly by the Institute of Asian Studies [IAS], Chennai, India; The Centre for the Study of Christian Literature and Culture in Indian Languages [CSCLC], Chennai, India; and few other academic centre of advanced research in other countries.
Institute of Asian Studies [IAS] is a spiritual organization established in 1982 centered at Tiruvanmiyur in Tamil Nadu, India, conceived with the objective of strengthening the cultural ties between India and other Asian nations. Currently it is grown to become one of India's premier indological research and publication institutes involved in study and research in the ancient literary and cultural traditions of Asia promoting inter-disciplinary investigation of the literary and cultural facets of pan-Asian culture. The Institute of Asian Studies has in recent years attracted research scholars from all over Asia, Europe and America, enabling them to conduct their designated research projects in Asian languages and literatures under one roof with support facilities, a faculty of senior academicians, digital interconnectivity with the global village community and ideal accessibility to the heartland of South Indian culture.
The Center for the Study of Christian Literature and Culture in Indian Languages [CSCLC] is a registered public trust founded with the aim of promoting academic research on various aspects of Christian literature and culture in the regional languages of India. It is based on the campus of the Institute of Asian Studies, Chennai. The CSCLC undertakes research projects aiming to systematically document the history and achievements of Christianity on Indian soil beginning from the time of St. Thomas to the present day. 

George-Menachery.jpg
Prof. George Menacherry had visited U.S. to attend this International Seminar held at the Concordia University, New York. Prof. Menacherry was honoured by the New Jersy Community for the services rendered by him to spread knowledge about India and Indian Christianity - esp. the history and culture of the Nazranies - in foreign countries. V. Rev. Dr. George presented him a plaque on behalf of the community. Madathipparampil, the Vicar General of the Syro-Malabar Diocese of Chicago. Fr. Joy Alappatt, Administrator of "Our Lady of Sorrows" church, Garfield and Fr. John, former principal of Koothuparambu College were among those who spoke on the occasion. 


Prof. George Menachery is a freelance Indian Journalist and Editor of the St. Thomas Christian Encyclopedia of India and the Indian Church History Classics. After teaching university classes for thirty years, he gave up the job as Head of the Department of Post-Graduate Teaching in order to concentrate on research and publication. SARAS [South Asia Research Assistance Services] provides information and research assistance for topics dealing with India in particular and South Asia in general. He has to his credit a large number of publications, research papers, articles, radio talks and TV programmes. His research activities and lectures have taken him to more than 20 countries in 4 continents. 

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The history of Christianity in India is traceable from the advent of St. Thomas during the middle of the first century, precisely A.D. 52. As the secular written history does not give any clues of the origin of Christianity in India due to the fact that ancient historical documents are blended with traditions and fictional elements. Mission of St. Thomas in Kerala during the first century was always a subject of controversy for a long time. There are two distinct schools of thoughts regarding the origin of Christianity in India: viz. By the first century mission work of apostles of Jesus Christ St. Thomas & St. Bartholomew or through the merchants and the missionaries of East Syrian or Persian Church at later centuries. However the traditions of Malankara Christians strongly believe that St. Thomas arrived at the Malabar Coast in A.D. 52 converted Hindus of Kerala and established Christianity. The Malabar tradition which associates St. Thomas with Palaiyur, Parur, Kokkamangalam and Niranam is not contradicting with any other tradition. Other tradition of the West cost Christianity [Kalyan, Vasai Area near Mumbai] believes that origin is by the proselytizing of St. Bartholomew. The writings in the 'Acts of Judas Thomas' and 'Teaching of the Apostles', though they are shrouded with doubt of its connection with Gnostic thoughts and a number of stray references in the writings of Origen, Eusebius of Caesarea, Rufinus of Aquileia, Socrates, Ephrem of Nisibis, Gregory Nizianzus, Ambrose and Jerome corroborate the Indian traditional beliefs.
With the molding of the ancient historical sketch of Kerala and various other place in India from the modern archeological excavations give ample evidences both internal and external to testify to the existence of early Christianity in India from the period of St. Thomas.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.
The aim of the present conference was 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. The organizers are quite hopeful 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.
Delegates who are selected and invited from various organizations all over the world and had done intensive study and contributions in various related topics presented papers broadly in following topic categories.

  • History of Christianity in India









  • St. Thomas and St. Bartholomew Mission in India









  • Early Christians and Christianity in Kerala, TamilNadu and West Coast of India









  • Historical, Traditional, Linguistic, Numismatic, Iconographic, Epigraphic and Archeological evidences









  • Indian and foreign Languages









  • Indian and foreign Religions









  • Culture, Arts, Architecture and Literature









A Committee constituted consisting of 12 representatives from various countries and Organizations all over the world offered guidelines and suggestions in the successful conduct of the conference schedules. There were cultural programmes arranged in the evenings


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Malankara Orthodox Church Claims Pattanam as Sensational Site of St' Thomas at Public Meeting in New Delhi March 13, 2011 in the Presence of Delhi Chief Minister Shiela Dixit and Parliament Members

 
http://www.orthodoxherald.com/2011/03/16/services-that-church-renders-are-invaluable-chief-minister-sheila-dixit/
Accession Date and Time 08-10-2011; 2.35PM




http://www.orthodoxherald.com/2011/03/11/reception-to-the-supreme-head-of-malankara-orthodox-church-in-delhi/ Accession Date and Time 09-10-2011; 4 PM
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Mar Demetrius attending the press meet in Delhi. Fr. Shaji P. John and Fr. Dr. M.P.George are also seen in the picture




http://www.malankaraorthodox.tv/KMG/delhi_speech_march_13_2011.htm
Accession  Date and Time  09-08-2011; 11.20. AM 

Keynote Address by Fr Dr K.M. George( Principal, Orthodox Theological Seminary) 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 50thyear 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 – inmanasantharam 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.


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Pictures and P.J.Cherian's Paper at Syro-Malabar Church- Liturgical Research Centre Seminar on July 2011 at Kalyan-Mumbai on St' Thomas Tradition

 
 http://syromalabarfaith.blogspot.com/2011/08/blog-post_16.html
 Accession date and time 08-10-2011; 10.25 AM 

Litrugical Research Centre (LRC) conducted a Seminar on “Early Christian Communities of St. Thomas Tradition in India”  conducted in Kalyan diocese.  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

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LRC MEET  ON ST' THOMAS TRADITION IN KALYAN DIOCESE MUMBAI




LRC Meet in Kalyan Diocese Mumbai

EARLY CHRISTIAN COMMUNITIES OF ST THOMAS TRADITION IN INDIA

http://www.smcim.org/files/portal/news/attach1_231.pdf
Accession Date 08-10-2011
Time 10-50AM 





39TH LRC SEMINAR – DIOCESE OF KALYAN 29-31 JULY 2011
AT HOPE CENTER, AMBOLI, ANDHERI (WEST), MUMBAI
PROGRAMME
28 July 2011 Thursday
Arrangements are done to welcome those who are coming at the venue from the afternoon.
04.45 pm Arrival at Panvel Railway Station for those who are coming in Netravati Train
05.00 pm Proceed to Kalyan Minor Seminary at Panvel
05.30 pm Refreshing
06.00 pm Visit Santhome Nagar
06.30 pm Holy Qurbana (Feast of St. Alphonsa)
07.15 pm Dinner
07.45 pm Proceed to Nerul Church
08.30 pm At Nerul Church
09.00 pm To Airoli
10.00 pm At Hope Centre, Andheri
10.45 pm Good Night
29 July 2011 Friday
07 00 am Rising
08.00 am Sapra and Meditation
08.30 am Breakfast
09.00 am Registration
10.00 am Welcome to the Seminar
10.10 am Paper I
Rev. Dr. Mathew Vellanickal, Syncellus, Changanacherry
St. Thomas Ecclesial Tradition According to the Gospel of St John
11.00 am Coffee
11.15 am Discussion
12.00 pm Inaugural Session:
Welcome His Excellency Mar Thomas Elavanal, Bishop of Kalyan
Presided over His Grace Mar Andrews Thazhath, LRC Chairman
Inaugural Address His Beatitude Mar George Alencherry, Major Archbishop
01.15 pm Lunch
3.00 pm Paper II
Prof. K S Mathew, Director, Institute for Research in Social Sciences and Humanities
Arrival of St Thomas in India and His Missions: Historiographical Approach
03.45 pm Discussion
04.30 pm Tea
5.00 pm Paper III
Rev. Dr. Pius Malekandathil, Professor, Centre for Historical Studies, JNU, Delhi.
Early Christian Communities of St Thomas Tradition in the South-West Coast of India
05.45 pm Discussion
06.30 pm Break
06.45 pm Holy Qurbana (Eng): His Grace Mar Andrews Thazhath, Archbishop of Trichur
Homily: His Eminence Oswald Cardinal Gracias, Archbishop of Mumbai
08.00 pm Dinner
08.45 pm Multimedia Presentation on the Spread of the Church in India
09.30 pm Good Night
30 July 2011 Saturday
05.30 am Rising
06.00 am Sapra and Meditation
06.30 am Holy Qurbana (Hindi): His Excellency Mar Thomas Elavanal, Bishop of Kalyan
07.30 am Breakfast
8.30 am Paper IV
Rev. Dr. Abraham Kunnatholiy CMI, St. Vianney Gurukul, Chanda
Presence of Early St Thomas Christian Communities in Central and North India
09.15 am Discussion
10.00 am Coffee Break
10.15 am Paper V
Rev. Dr. Francis Eluvathingal, Chancellor, Kalyan
Kalyan Diocese: A Brief History
11. 00 am Discussion
11.45 am Paper VI
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
12.30 pm Discussion
01.15 pm Lunch
02.00 pm Panel Discussion:
Beginning of a New Wave of Evangelization of Syro-Malabar Church in India and Abroad
02.00 pm Rev. Dr. Xavier Kochuparampil , St Antony’s Church, Anakkallu
Ecclesiastical, Social and Political Context of the New Movement of Evangelization
02.20 pm Questions and Clarifications
02.25 pm Rev. Dr. Tomy Chirapurath CMI, Darshana Philosophical College, Wardha
Beginning and Early Development of Chanda Mission
02.45 pm Questions and Clarifications
02.50 pm Rev. Dr. Antony Pulickamandapam MST, Ruhalaya Major Seminary, Ujjain
The Early History of the Exarchate of Ujjain
03.10 pm Questions and Clarifications
03.15 pm Rev. Dr. John Thoppil, St. Ephrem Theological College, Satna
Satna Mission: Beginning and Development
03.35 pm Rev. Dr. Johnson Vadakkumcerry CMI Vicar Provincial, Bhopal
The Establishment and Growth of Sagar Mission
03.55 pm Questions and Clarifications
04.00 pm General Questions and Clarifications
04.15 pm Tea Break
04.30 pm Mumbai Darshan (Rosary and Prayers in the bus)
09.30 pm Dinner at Hope Centre
10.15 pm Prayers and Good Night
31 July 2011 Sunday
6.30 am Rising
7.00 am Sapra and Meditaion
7.30 am Breakfast
8.30 am Paper VII
Rev. Dr. James Kurukilamkatt MST, Santhom Bible Centre, Pariyaram
The Decline of Christian Communities in Central and North India and their
Survival in Kerala
09.15 am Discussion
10.00 Coffee break
10.30 am Paper VIII
Rev. Dr. Paulachan Kochappilly CMI, Dean of Studies, Dharmaram Vidhyakshetra, Bangalore
The Need of Finding New Ways and Methods of Evangelization in North India,
Basing on the Tradition of Syro-Malabar Church
11.15 pm Discussion
12.00 pm Concluding Session:
Presidential Address & Interaction: His Beatitude Mar George Alencherry, Major
Archbishop
Presenting Syro-Malabar Research Award to Rev. Dr. Mathew Vellanickal


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St' George Forane Church at Angamaly(Ernakulam -Angamaly Archdiocese) Claims Pattanam as Muziris and Landing Spot of St' Thomas-Full Text

 


Accession Date and Time -07-10-2011; Time 2.40 PM
 http://smcim.smonline.org/angamaly/christianity.htm

A Historical review about the Christianity of Angamaly
 
 

title.gif       Archdiocese of Ernakulam-Angamaly 

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 Angamaly
In 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


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Pattanam-DNA and Association for the Preservation of the Saint Thomas Christian Heritage

 

 Dr. Mar Aprem Honorary President and P.J. Cherian is  President  -Association for the Preservation of the Saint Thomas Christian Heritage

http://ibnlive.in.com/generalnewsfeed/news/project-to-trace-and-preserve-syrian-xian-texts-in-progress/584343.html

February  2011

 

Project to trace and preserve Syrian X''ian texts in progress

PTI | 12:02 PM,Feb 20,2011 As part of the resistance to the "Latinisation" campaign, community leaders congregated at Mattanchery near Kochi in January 1653 and took a vow not to fall in line. This event was known as the "Bent Cross Oath" or "Koonan Kurishu Sathyam" in Kerala history. The facsimile edition of the canon law was published by the Georgias Press LLC, USA, as part of an extensive project to survey, catalogue and digitise manuscripts in Syriac, the language spoken by Jesus, Aprem said. The project also seeks to unearth and preserve other heritage material relating to over 2000 years of Christianity in Kerala and make them available to the scholarly community as well as the public. According to tradition, Syriac, also known as Aramaic,was not just the mother tongue of Jesus but also held in high reverence by early Christians as the language in which God conversed with Adam and patriarchs like Abraham, Aprem said. The project was first launched by the Kottayam-based Saint Ephrem Ecumenical Research Institute (SEERI) and the Central European University, Budapest. The project has also collaboration with the Oriental Institute of Tubingen univsersity, Germany, Hill Museum and Manuscript library (HMML), Minnesota, and Beth Mardutho, the Syriac Institute, New Jersey. A local forum, called Association for the Preservation of the Saint Thomas Christian Heritage, with Dr P J Cherian, Director of the Kerala Council for Historical Research as President and Aprem as Hononary President was formed in March 2008 to locatae, gather and preserve all available documents. The Association's efforts in tracing and preserving the manuscripts and archival documents in diverse languages as well as monuments and works of art were progressing,Aprem said "The Syrian Christians in Kerala, despite being divided into different church denominiations, are keen to trace their roots and preserve documents relating to their evolution through centuries," he said. About 150 manuscripts had been digitized including the Chaldean Kashkol written in 1585 at Kothamangalam and 'Hudra' (prayer book for 365 days), he said. An Aramaic scholar, Aprem received his doctorate in History of Assyrian Church and some time back brought out a book, 'Teach Yourself Aramaic', received well in India and abroad. For Saint Thomas Christians in Kerala, Syriac used to be the main church language until the mid-20th century and it has enriched the vocabulary of the Malayalam language contributing words lik 'Malaakha' (Aangel), 'Kudasah' (Sacrament), Qurbana' (Mass), Mishiha' (messiah) and 'Mammodeesa' (baptism), Aprem said.

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Consecration of DNA Seminar on September 2011 Showing Metropolitan Dr. Mar Aprem of Assyrian Church





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Church has Final Say on DNA and Archaeology of India

 
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Consecration of DNA Seminar on September 2011 Showing Metropolitan Dr. Mar Aprem of Assyrian Church    

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Official Publication on March 2011 by Dr. Mar Aprem  and P.J.Cherian Declaring Pattanam as Landing Spot of St' Thomas

http://news.assyrianchurch.com/ancient-texts-get-digital-touch/1361

ANCIENT TEXTS GET DIGITAL TOUCH

An attempt to trace and preserve documents pertaining to St. Thomas Christians in Kerala received a boost when some ancient texts were digitized.
“This historic achievement would help establish the Syrian Christians link with Saint Thomas the Apostle,” said Metropolitan Mar Aprem Mooken of Church of East, a day after 180 rare documents were digitized. The metropolitan heads the St. Ephrem Ecumenical Research Institute in Kerala which has undertaken the project in collaboration with the state’s communist government and the Central European University in Budapest.
The project aims to catalogue and digitize the documents related to Christians who trace their faith to the apostle, Bishop Mooken said. It wants to find out the roots of religious practices among these Christians who are now scattered in many denominations, including the Catholic Church, the bishop said. These Christians believe the saint came to Kerala in 52 AD and preached the gospel before his death in neighboring Tamil Nadu state 20 years later.
The digitized documents were in Bishop Mooken’s possession. One of them was a facsimile edition of the canon law practiced by St. Thomas Christians. Its original had disappeared seven centuries ago, Bishop Mooken said.
Metropolitan Abdisho Bar Brikha of Nisibis and Armenia, a province of the Church of the East, compiled the canon in his own hand in 1291. Istva Prczel of the Budapest university edited the revived text.
Bishop Mooken, 70, said the research center has received another 200 documents from various sources that it plans to digitize soon. He said Syrian Christians lost vital clues about their culture and heritage when the Portuguese missioners burnt large volumes of their literature in 1599.
St. Thomas Christians had for centuries followed the Eastern rites and liturgy which brought them in conflict with the Portuguese missioners. The Portuguese wanted to ensure the dominance of Latin liturgy over St. Thomas Christians, he explained.
Another retrieved document is Kashkol, a breviary-prayer book, that “miraculously survived destruction by the Portuguese inquisitors,” the prelate said.
P.J. Cherian, who heads the Kerala Council of Historical Research, said the facsimile edition of religious texts of St. Thomas Christians is a “turning point” in history. Recent excavations in Kerala have found evidence of a port city that existed more than 2,000 years at a place where Saint Thomas is believed to have landed. Preserving the lost documents would shed new light on the cultural heritage of people of Kerala.
Source: ucanews.com


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DNA Gambling by Christian Church-From Archaeology to DNA

 

DNA Gambling by Christian Church to Prove Jews From Syria-Turkey and Meditarranean were Paternals of Hindus-From  Pattanam Archaeology to DNA Profiling

http://www.indianchristianity.com/html/NewsDigest.htm
 Pattanam excavations were conducted to establish the St' Thomas legend as History. Now DNA profiling has started to establish that the forefathers of Hindus were Jews.It has been argued by P.J.Cherian that west Asian ceramics from Pattanam  has links with Nebatian Jews  of Dead Sea region (P.J.Cherian Muziris Heritage Project -Pattanam Excavations -2008 Published by Kerala Council for Historical Research -Thiruvananthapuram). Before Pattanam excavation work was about to be launched in full swing in 2004,  Dr. Mini Kariappa Asst. Professor/ Professor of Anatomy & Genetics at the Jubilee Mission Medical College of Thrissur and Kolenchery College of Medicine started her work to diagnose blood samples for DNA mapping at the Hyderabad Center.When she shared her findings with  George Menancheri President of Church History Association of India  (CHAI) included a sentence about her finding that the Chitpavan Brahmins, the Tulu Brahmins, the Namboothiris and the Nazranies or Syrian Christians all have the same DNA factors i.e. those of the Jews . It was presented in his paper at the 13th Triennial of the Chuch History Association of India CHAI at Goa on ASPECTS OF THE IDEA OF “CLEAN AND UNCLEAN” AMONG THE BRAHMINS, THE JEWS, AND THE ST. THOMAS CHRISTIANS OF KERALA . Now Mini Kariappa has presented her paper at the World Genetic Conference held at Manipal and has been published in their Journal.Recently she gave a presentation of her interesting findings at Kuravilangad  Conference of Syrian Christians inaugurated by Mr. K. M. Mani and attended b MLAs Bishops  and Metropolitans . It was  presided over by Prof. George Menachery.Mini Kariappa's paper  will be presented at the Platinum Jubilee and 15th Triennial Conference of CHAI the Church History Association of India 6-9 Oct. 2011 at Hyderabad. On September 27 , 2011 It was reported that Coastal region of Kerala has provided a gateway for traders, especially from Mediterranean region . DNA profiling at Department of biotechnology  at SriBuddha college of engineering has found that the Ezhava Hindus of Kerala have Paternal lineage with Europeans and those of Syria-Turkey region.(The Hindu 27-September 2011-Thiruvananthapuram Edition)

DNA Profiling Proves Chitpavan Brahmans , Tulu Brahmins, Nampoothiri Brahmins of Maharshtra, Karnataka and Kerala have Jewish Patriarchal Ancestry as Syrian Christians--Church History Association of India

 
 http://www.indianchristianity.com/html/NewsDigest.htm

A Post Pattanam Devolopment- Pattanam Archaeology linked with DNA

After pattanam excavations was used by P.J.Cherian to ascetain the arrival of St' Thomas in Kerala, a parallel devoloment is taking place. Dr. Mini Kariappa of department of genetics, Jubilee mission Medical college, Thrishur and  and also of Kolencheri Medical centre has come out with George Menanchery of Church History Association of India (CHAI) that Chitpavan Brahmins, Tulu Brahmins and Nampoothiri Brahmins of Maharashtra, Karnataka and Kerala  have a common Jewish ancestry like Syrian christians. Dr. Kariappa and George  claim that it has been detected from DNA profiling. A detailed paper shall be presented at Triennial conference and Platinum Jubilee of Church History Association of India (CHAI) taking place at Hyderabad from 6th to 9nth October 2011. More details and pictures can be seen from other postings

Pattanam Feedbacks-DNA proves Hindu Ezhavas have West Asian-Meditterranean Ancestry

 
After Church history Association of India (CHAI) and its Secretary George Menanchery came up with claims that Chitpavan Brahmins, Tulu Brahmins and Namputhiri Brahmins of Maharashtra, Karnataka and Kerala have Jewish ancestry which has been proved by church DNA profiling, it is the  Hindu Ezhava community that has been targeted. DNA profiling by students of Sri Buddha Engineering college, Pandalam has  made up claims that Hindu Ezhava community of Kerala have Mediterranean(European) and West Asian ancestry proved by DNA profiling.(The Hindu 27-09-2011 Thiruvananthapuram Edition ) The common factor that has united church DNA and engineering college students is the common background raised by them . They have claimed that Roman-Greece Turkish and Mediterranean traders have visited Muziris and  the West Asian ancestry by Ezhavas and Brahmins have been obtained through sea trade  ie Pattanam. The Church history Association of India (CHAI)  and Mar Gregorios study forum organised a talk on Pattanam which was presented by P.J.Cherian at Malankara Orthodox church.

After Aryan Invasion DNA Profiling Gains Momentum Following Pattanam Excavations

 

Study says Ezhavas have European paternal lineage

Radhakrishnan Kuttoor 
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DNA profiling of Kerala population throws up interesting pointers
Ezhavas have more genotypic resemblance to the Jat Sikh population of Punjab and the Turkish populations than to East Asians, indicating a paternal lineage of European origin, according to a DNA- profiling study of the Kerala population. It was done by a team from the Department of Biotechnology and Biochemical Engineering at the Sree Buddha College of Engineering at Pattoor, near Pandalam, comprising Seema Nair P, Head of the Department of Biotechnology and Biochemical Engineering; Aswathy Geetha, and Chippy Jagannath.
Their academic paper was published in the Croatian Medical Journal (Croat MedJ) in June. The study analysed the short tandem repeat (STR) profile of Y-chromosomes in male blood. Blood samples were collected from 104 unrelated healthy Ezhava men over a period of one year from October 2009.
As many as 98 of the 104 haplotypes (a combination of DNA sequences) examined were found to be unique ones. “Out of the 104 haplotypes, 10 were found identical to the Jat Sikh population of Punjab, which is the greatest number among the Indian populations, and four to the Turkish population, which is the greatest number among the European populations. It further clarifies that the Ezhavas were genetically more similar to the Europeans (60%) than to the East Asians (40%),” report said.
“Due to the geographical position of the Indian Peninsula between Africa, the Pacific, and west and east Eurasia, different populations have moved through its territory. This is why [the] ethnic Indian population shows enormous cultural, linguistic, and genetic diversity.
The long sea coast of Kerala on the southern most part of India has provided a gateway to India for many Asian, European, and Sri Lankan missionaries and traders. Non-tribal communities of Kerala, as shown by a human leukocyte antigen (HLA) analysis, were influenced by Dravidian, Indo-European, and East Asian gene pools.''
The Ezhava population of Kerala has features of European, Central Asian, and East Asian gene pools. Mitochondrial DNA studies validated the presence of two distinct, eastern and western Eurasian-specific lineage groups in India, suggesting at least two separate migration events to India, says the report.
According to K. Sasikumar, chairman of Sree Buddha Education Society, the data would help develop unique genetic fingerprints or a DNA barcode for personal identification, forensic analysis, and so on.


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Church DNA Profiling Claims Jewish Paternal Lineage for Hindus -Post Pattanam Scenario

 
Post Pattanam Devolopment-Photos of Papers Presented on Church DNA Profiling -Details on Earlier Post
- http://www.nazraney.com/journal36.htm
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Presidential address by Prof. George Menachery
 
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Dr. Mini Kariappa presents her paper based on her
research on Syrian Christian, Jewish, and Namboothiri
DNAs at the Hyderabad Center
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Anugraha Prabhashanam by Metropolitan Dr. Mar Aprem of Assyrian Church  and  P.J.Cherian's Mentor 


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P.J.Cherian's colleagues K.P.Shajan and Selvakumar Present Papers on Pattanam at Syro- Malabar Church Liturgical Research Centre- Kochi on November 2005

 
http://www.smcim.smonline.org/report5.htm 
Accession Date and Time  22-09-2011 ; Time 12.30 PM 

Report of Syro-Malabar Liturgical Research Centre

November 2005 – August 2006

INTRODUCTION

 
It was in the Synod of Bishops of the Syro-Malabar Church held in Rome in January 1996 that it was decided to erect a Liturgical Research Centre at the Major Archiepiscopal Curia of the Syro-Malabar Church at Mount St. Thomas. The synod held from November 3-14, 1998 at Mount St. Thomas decided to follow up the matter. Therefore, the Apostolic Administrator of the Syro-Malabar Church, the present Major Archbishop, with a decree dated April 10, 1999 erected the “Liturgical Research Centre”.
In the last seven years LRC had organized 27 research seminars on different important subjects that concern the Syro-Malabar Church with the participation of experts in the field. Through the seminars LRC has been able to prepare a venue for experts to come together and deliberate about the past, present and future of our Church in an atmosphere of fraternal cordiality and intellectual seriousness.  The 12 books and one CD of the LRC publications have been well appreciated. People of different walks of life with interest are visiting the St.Thomas Christian Museum and the Documentation Centre.
The following report of the Commission for Liturgy is from December 2005 to August 2006.  The activities of the Liturgical Research Centre (LRC) are categorized into the following five realms: 1) Research Seminars 2) LRC Publications 3) Library and Documentation Centre and 4) St. Thomas Christian Museum 5) Other activities as per the direction of the Synod.
 
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.
Orientation Talk:
The Study of the History of Kerala in the First Millennium 
Prof. Dr  M.G.S. Narayanan
  
I Paper:The Christianity in India in the First Millennium
Fr Dr Thomas Pallipurathukunnel Response: Fr Dr Raphael Ambadan
  
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
iii. The History of Muziris in the First Century. Mr P.K.Gopi
  
III Paper:
The Socio-Cultural Life of Kerala in the Copper Plates Grants with Special Reference to the Tharissappilly Plates 
Prof. Dr M.G.S Narayanan, Response. Fr Dr  Mathias Mundadan
  
IV Paper:
Art and Architecture in the Christian Culture of First Millennium CE KeralaProf. George Menacherry. Response. Mr K.C.Narayanan
  
V Paper:
Christians and the Cultural Shaping of India in the First Millennium A.D., 
Fr Dr. Pius Malekandathil. Response Fr Dr Xavier Koodapuzha
  
After each paper and response there was one-hour discussion on them. It is suggested in the seminar that the origin and development of the St. Thomas Christians are to be studied with archeological excavations and scientific proofs. With the vote of thanks proposed by Fr. Jose Kochuparambil the seminar came to an end at 1 p.m. on 17 November.
 
2. The Research Seminar on Vatican Council II and the Syro-Malabar Church held on 21-23 March 2006.
 
The 26th   seminar under the auspices of the Liturgical Research Centre on Vatican Council II and the Syro-Malabar Church is conducted in connection with the Ruby Jubilee of the conclusion of Vatican Council II. The seminar was inaugurated by the Major Archbishop Mar Varkey Cardinal Vithayathil.  Archbishop Joseph Powathil delivered the Benedictory Talk in the meeting presided by Bishop Mar Andrews Thazath, Chairman of LRC.  Bishop Mar Joseph Kallarangatt gave the introductory talk. 77 experts in various fields including 10 bishops participated in 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.

Orientation Talk: The Impact of Dei Verbum and Syro Malabar Church  Bishop George Punnakottil

I Paper:
The Impact of Vatican Council II on the Syro-Malabar Church. Fr. Dr Xavier Koodapuzha.  Response: Fr.Dr Paul Thelekatt
  
II Paper:
The Education Mission of Syro-Malabar Church and Vat II Fr Dr Antony Kariyil Response: Prof K.M. Francis
  
III Paper:
Influence of Vatican Council on the Liturgical Life of the Syro-Malabar Church Bishop Thomas Elavanal.  Response: Fr Dr Antony Nariculam
  
IV Paper:
Vision of Vatican Council II and the Institutes of the Consecrated Life of  the Syro-
Malabar Church : Rev. Dr James Aerthayil CMI Respons: Fr Dr Mathew Paikada
  
V Paper.
The Vision of Vatican Council and the Clergy of the
Syro- Malabar Church: Msgr Bosco Puthur. Response Fr Dr George Oliapuram
  
VI Paper:
The Vision of Vat II and the Laity of the Syro-Malabar Church: 
Prof  K.T.Sebastiam Response.Prof Monamma Kokkad.
 
After the presentation of all the papers and responses there took place a very fruitful general discussion. The following suggestions emerged in the discussion:
  1. The Syro-Malabar Church should have more openness for the mission activities in India and abroad.
  2. There should be more participatory role for the laity in our Church.
  3. The Church should maintain a fraternal relationship between Bishops, Priests and Laity. The new emphasize of Vatican Council II on the nature of the Church as the people of God should be maintained in our Church.
  4. It is  requested to publish these papers and responses of the seminar  
The participants unanimously agreed that the seminar was well organized; the papers and responses were scholarly presented.  With the vote of thanks of Fr Jose Kochuparambil the seminar was concluded.
 
3. The Research Seminar on the Sacramentals of the Syro-Malabar Church held on 14-15 June 2006.
 
This was the 27th Seminar under the auspices of the Liturgical Research Centre since its erection in 1999.  The seminar was attended by 60 participants, including Bishops Mar Andrews Thazhath, Mar Paul Joseph Kallarangatt, Mar Abraham Mattam and Metropolitan Mar Aprem. After a prayer of invocation Fr Pauly Kannookadan, the Executive Director of LRC, welcomed the audience. The seminar was inaugurated by Mar Andrews Thazath, the Chairman of LRC.  This was followed by the presentation of the papers, responses and discussion on them.
Orientation Paper I:The Biblical Meaning of the Blessings. Rev. Dr Andrews Mekkattukunnel
  
Orientation Paper II: 
The Meaning of the Sacramentals according to the Official Teachings of
the Church Rev. Dr  Thomas Pottemparambil MCBS
Response Rev. Dr Thomas Poovathannikunnel
  
I Paper:
The Historical Analysis of the Sacramentals of the Syro-Malabar Church
Rev. Dr Antony Vallavanthara
Response of the First Paper Rev.Dr John Theckanath
Panel Discussion presided over Bishop Mar Joseph Kallarangatt
Sacramentals of the Assyrian Tradition Mar Aprem, Metropolitan of the Church of the East
Sacramentals of the Antiochean Tradition Mar Thomas Koorilos, Bishop of Muvattupuzha
Sacramentals of the Latin Tradition        Rev. Fr Jose Palathingal
  
II Paper:
The Pontifical Rites of the Scaramentals(Consecration of the Church, Blessing of Holy Oil etc.) in the  Syro-Malabar Church. Rev. Dr  Jose Kochuparambil
Response: Rev. Dr Mathew Valiamattom
  
III Paper.
The Sacramental Blessings in the Syro-Malabar Church Rev. Dr Antony Nariculam
Response: Rev. Dr Geo Thadikkatt
  
IV Paper:
The Profession of Vows and Consecration of the Virgins  Rev. Dr Prasanna CMC Response: Rev. Dr Jose Kuriadeth
The Funeral Rites of the Syro-Malabar Church  Rev. Dr Pauly Maniyattu 
Response Rev. Dr Vincent Chittilapilly
 
After each paper and response there was one-hour discussion on them. With the vote of thanks proposed by Fr Antony Kozhuvanal the seminar came to an end at 8 p.m. on 6 April. As a first attempt to find out the history, liturgical meaning and the theology of the Sacramentals of our Church, it is well appreciated that the selection of the topic is very relevant for research study.  It is suggested that the relation between sacraments and sacramentals is to be highlighted and papers could be published after necessary modifications.
 

II. LRC PUBLICATIONS

LRC publishes papers presented in the seminars as well as other studies, concerning theology, history, spirituality and liturgy of our Church. Already 12 books and one Video CD were published by LRC.  The following books will be published shortly by LRC: 
1. The Impact of Vatican Council II on the Syro-Malabar Church (13th  book of LRC).
2. The Social Life of Kerala in the First Millennium (15th book of LRC).
III. Documentation Centre and Library
 
1. New Documentation Centre attached to the Museum Building.
As per decision of the XIII Synod (August 2005) to start the documentation centre for our church in the Museum building and to shift the functioning of the LRC office to the same building, the building arrangements to start the Documentation Centre and to shift the Office are completed.
2. Collection of Ancient Liturgical Books for the Documentation Centre
In this period we have added very good number of ancient liturgical books of our Church to the Library.  They are an important collection of documents for our library and documentation centre.  We have added also more volumes of the recent publications to our library.
 
3. Preparation of the reference books of the liturgical texts of the Syro-Malabar Church after critical study.
The  XIII Synod (August 2005)  had decided to give LRC the mandate to make reference books of the liturgical texts of the Syro-Malabar Church after critical study, starting with the text of the Holy Qurbana.  According to the direction of the Synod the LRC made a consultation meeting of the Experts in Liturgy on 16 August 2006. In the meeting of consultation the following suggestions were made by the participants
  1. Collect available source materials from India and abroad for research studies namely manuscripts, printed works, monographs, published and unpublished dissertations, internet access to the international libraries, recent publications and periodicals.
  2. Publish the classified bibliography on Syro-Malabar Liturgy.
  3. Entrust research study to the competent research fellows.
  4. Start the research study with the history of the development of the our Qurbana
  5. Further study on Pastoral Liturgy and possibilities of Inculturation should be fostered.

IV. St. Thomas Christian Museum

 
St. Thomas Christian Museum is an important milestone in the activities of the LRC. Mar Varkey Cardinal Vithayathil C.Ss.R., the Major Archbishop, canonically erected St. Thomas Christian Museum on December 15, 2000 and formally inaugurated it on November 10, 2001. The museum is open to the public, with a token fee for admission, from 10 a.m. to 12.30 and 2 p.m. to 5 p.m., Monday being holiday. The following works were already completed during this year.
  1. Inside the Museum the picture of Blessed Kunjachan painted by artist Devassy is placed with the relics of him donated from Ramapuram.
  2. A collection of old musical Instruments were placed in the Museum. 
  3. A collection of the articles depicting cultural and religious life of St.Thomas Christians were placed in the Museum.
  4. Construction of two toilets for the Museum
  5. Paving the backside of the Museum
With gratitude we remember the benefactors who have donated valuable articles to the Museum.
 
V. Other activities as per the direction of the Synod
 
1. Syro – Malabar Emblem Competition and preparation of the Models of the Emblem
 
As per the direction of the synod LRC has conducted a competition to design the models of the emblem for the Syro-Malabar Church. 303 entries came from artists including priests, religious and laity.  Rev.Dr Jacob Vellian, Rev.Dr Sebastian Eluvathingal and Artist David evaluated the entries.  On the basis of the evaluation of the Experts the prize list was finalized and published in the meeting of the Board of Directors on 22.03.2006.  The cash awards and certificates were distributed by the Chairman of LRC to the award winners in the inaugural session of the LRC research seminar held on 13-15 June 2006.  The award winners are the following:First Prize: Anto Chakiath CMI; Second Prize: Sr. Soumy Jose SD; Third Prize:  Joseph Francis and Bro. Tinto Thalonikkara; Consolation Prizes: 1,  Bro. Sinto Kareparamban  2.  Jose Antony Kuzhively 3.  Sr. Nicy CSC 4.  Sr. Ersela CMC 5.  M.T. Xavier 6.   Win Society of Jesus 7.   Venu Malippara.  Having gone through the entries of the competition the XIII Synod (January 2006) decided that any of the selected emblems will not be taken as such the emblem of the Church. As per suggestion of the Synod LRC had entrusted three artists to prepare certain models of the emblem on the basis of the entries of the competition. 

 

VI. Finance

 
We remember with deep gratitude and appreciation for the the financial help  the LRC has received from both local and foreign.benefactors for the various programmes.  We acknowledge with gratitude the reception of the financial subsidy from Missio, Aachen in order to conduct the research
seminars. Another of our benefactors is Oeuvre d’ Orient of Paris, who gives us annual subsidy.  May I place on record our gratitude to the Director and to Mr. Thomas Varghese, the Regional Director and to all co – workers and to all benefactors of CNEWA for the financial subsidy they give occasionally for the Museum.
 

VIII. A WORD OF THANKS

 
First of all I thank God for His loving protection and wise guidance. I take this opportunity to place on record our gratitude to the Major Archbishop, Cardinal Varkey Vithayathil, to all the members of the Synod of Bishops, and to all the members of the Curia and the whole staff at Mount St. Thomas for their love and concern towards the Liturgical Research Centre.
I acknowledge with gratitude the sincere co-operation and constant encouragement of Bishop Mar Andrews Thazath, the Chairman of LRC, Bishop Mar Joseph Kallarangatt, Bishop Member and of Fathers Antony Kozhuvanal and Jose Kochuparampil, members of the Board of Directors.  My sincere thanks go to the present staff of LRC Sr. Anice SABS and Mr Martin.  I take this occasion to thank Mr Baiju who have served in the Museum last five years.  With deep gratitude to all, who helped us in our different activities, Liturgical Research Centre presents this report.
 
Fr Pauly Kannookadan,
Executive Director                                                                                                20 August 2006


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From Pattanam to Afghanistan- P.J.Cherian and Roberta Tomber Search the St' Thomas Route To India via Afghanistan at British Museum Conference in March 2011

 
http://docs.google.com/viewer?a=v&q=cache:0FNkNzryZiAJ:www.britishmuseum.org/pdf/Afghanistan%2520conference%2520programme%2520030311.pdf+p.j.cherian+at+afghanistan&hl=en&gl=in&pid=bl&srcid=ADGEESiEf221BnF18Wgq1BIZtfWpIHlFrHVjnXSeLatgw4PD-hQsxPrVAq0Rm1Y-9Z67XIddd34dHn7HyWOOjWm5QelxT8YgCj0NA1UAhdIhDuHy1AKPfGF_C4OOFOrPkH8mxjMnvIln&sig=AHIEtbSId6ErNG4nyvcOOwUCk-a-ZagEmg&pli=1

Conference: Ancient Afghanistan
Saturday 12 & Sunday 13 March 2011
BP Lecture Theatre, British Museum
£40, Members and concessions £30, refreshments provided
This conference accompanies the British Museum exhibition Afghanistan: Crossroads of the Ancient World. It includes the results of important new research and archaeological excavations in Afghanistan and how other discoveries in neighbouring countries affect some of our interpretations of earlier finds made in that country. It features new interpretations of the sites and objects from three of the sites represented in the exhibition – Ai Khanum, Begram and Tillya Tepe. It also provides a report on the history and current state of the National Museum of Afghanistan by one of its curators. The conference is open to all.
Book tickets through the British Museum Ticket Desk
+44 (0)20 7323 8181
tickets@britishmuseum.org
britishmuseum.org
PROGRAMME
Saturday 12 March: Greeks, Parthians, Sakas and Kushans in Afghanistan and Central Asia
09.00–10.00 Registration
10.00 Welcome
10.15 The route of Alexander and Greco-Bactrian royal chronology
Dr Claude Rapin (UMR8546, ENS-CNRS, Paris, ‘Hellénisme et civilisations orientales’, 45, rue d’Ulm, F-75005 Paris)
11.00 Greek art for the celebration of Arsacid kingship in Parthian Nisa
Prof Antonio Invernizzi (Turin)
11.30 Coffee
12.00 The Old Nisa ivory rhyta between East and West: a matter of style
Dr Eleonora Pappalardo (Turin)
12.30 Recent excavations in Mithradatkert: new light on Parthian Nisa
Dr Carlo Lippolis (Turin)
13.00 Break
14.30 The art of Tillya Tepa: between Graeco-Bactrian roots and steppe developments
Dr Henri-Paul Francfort (CNRS UMR7041 ArScAn, Nanterre)
15.00 Observations on the reconstructions and selected finds from the tombs at Tillya Tepe
Dr St John Simpson et al (British Museum)
15.30 A closer look at gold jewellery from Tillya Tepe
Dr Jane Hickman (University of Pennsylvania Museum of Archaeology and Anthropology)
16.00 Tea
16.30 The Kushan Coin Project
Dr Robert Bracey (British Museum)
17.00 New archaeological discoveries in Afghanistan
Dr Nicolas Engel (DAFA)
17.30 Close
Sunday 13 March: Begram and beyond
10.00 Welcome
10.15 White Gold: The Begram Carvings and trade in ivory products along the so-called ‘Silk Roads’
Dr Sanjyot Mehendale (University of California, Berkeley)
10.45 The preliminary results of a new scientific examination of ivories from Begram
St John Simpson, Emma Passmore, Janet Ambers, Catherine Higgitt, Giovanni Verri and Caroline Cartwright (British Museum)
11.15 Coffee
11.45 The glass from Begram
Dr David Whitehouse (Corning Museum of Glass)
12.15 An ancient glassworking process investigated: making the Begram Fish
Bill Gudenrath (Corning Museum of Glass)
12.45 Break
14.00 Afghanistan, the Periplus and Palmyra
Dr Eivind Heldaas Seland (University of Bergen)
14.30 Ports of the Periplus and the search for Murizis
Dr Roberta Tomber (British Museum) and P. J. Cherian (Kerala Council for Historical Research)
15.00 Tea
15.30 A report on the state of National Museum of Afghanistan today
Mr Abdullah Hakimzadeh (National Museum of Afghanistan)
16.00 The new discoveries at Mes Aynak
Dr Nicolas Engel (DAFA)
16.30 Close

P.J.Cherian Explores St' Thomas Route to India Via Afghanistan at British Museum Conference

 

The conference on “Ancient Afghanistan” held on 12 and 13 March 2011 was  organised by British Museum at BP lecture theatre in UK. Papers were presented by Dr. Roberta Tomber and P.J.Cherian on “Ports of the Periplus and Search for the Muziris.The report by excavators at Pattanam of Parthian/ Sassanian ceramics of West Asia  and  its link with Nebatians  has to be seen in this context. It was at the court of Parthian ruler  Gondophornes that St’Thomas is believed to have arrived  and later entered Afghanistan to India according to Roman Catholic  tradition.-Details are given in  another entry
 


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P.J.Cherian Says Latin and Greek Texts are based on Facts and Rationale While Tamil Texts are based on Fiction and Legend

 

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P.J.Cherian says-

There are two kinds of literature that contain references to Muziris, says P.J. Cherian, director of the excavations at Pattanam and director of the Kerala Council for Historical Research. One set comprises texts in Latin and Greek, the languages of trade, written like handbooks or manuals based on facts and rationale. The second is a set of Tamil texts that are laced with fiction and legends, says Cherian.

Roman naturalist Pliny the Elder, who lived between 23 A.D. and 79 A.D., refers to Muziris in his encyclopaedic work Natural History as “primum emporium Indiae” or India’s first emporium. 

Archdiocese of Ernakulam-Angamaly Confirms P.J.Cherian's Presence at Syro-Malabar Church Conference on St' Thomas Tradition in India

 
 http://www.ernakulamarchdiocese.org/mainnews_details_temp.php?id=235


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Major Archbishop inaugurated the LRC Seminar in Mumbai
 
 
   
 
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”. This was an effort to shed more light on the presence of Christian communities in early India, especially those outside India.

Eminent Scholars and historian like Prof. K S Mathew, Director, Institute for Research in Social Sciences and Humanities; Rev. Dr. Pius Malekandathil, Professor, Centre for Historical Studies, JNU, Delhi; Dr. PJ Cherian, Director, Kerala Council of Historical Research; Rev. Dr. Mathew Vellanickal, Syncellus, Changanacherry; Rev. Dr. James Kurukilamkatt MST, Santhom Bible Centre, Pariyaram presented papers on various aspects of the theme. There were also several presentations on the Syro-Malabar Mission dioceses outside Kerala.

His Beatitude Mar George Alencherry, Major Archbishop of the Syro-Malabar Church inaugurated the Seminar at a meeting presided over by His Grace Mar Andrews Thazhath, LRC Chairman. Excellency Mar Thomas Elavanal, Bishop of Kalyan welcomed everyone to Kalyan. In the concluding ceremony His Beatitude Mar George Alencherry, Major Archbishop of the Syro-Malabar Church presented Syro-Malabar Research Award to Rev. Dr. Mathew Vellanickal for his outstanding contributions.

This seminar was an attempt to trace the existence of Thomas Christians in parts of India, other than the traditional boundaries of Kerala. This assumes importance in the context of All-India Jurisdiction for Syro-Malabar church.


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P.J.Cherian Implants American Political Ideology at Pattanam Archaeological Site

 
 100th Exposure Against an International Archaeological  Conspiracy

P.J.Cherian has described  Pattanam as a multi cultural site. In the archaeological context any site is multicultural in the sense  the unearthed  remains provide a wide range of antiquities. But the term multicultural is never used in archaeological context. In the  theoretical sense multiculturalism developed in the America as a movement for demand of cultural pluralism  in U.S. society. In the 1950’s during the  cold war,  the United States opened its doors for political refugees from Communist countries such as Hungary and Cuba. Later during the civil rights movement and demand for more cultural pluralism in the United States, a new immigration Law in 1965 opened the doors  for immigration  into US from different parts of the world. Like the nineteenth century immigrants from Europe, the majority of these immigrants  have come to US  seeking economic opportunities and political freedom. Since  White Anglo-Saxon Protestants , generally known as  WASPs  have dominated US society for generations,  the Italians and Poles were subjected to most barbarian  discrimination and prejudice. Racism and anti-Catholicism was also developing at the time. An anglo-Saxon based racism in 1880’s  and 1890s  grew in the US as a reaction to  the immigration of  southern and eastern Europeans. Ethnic tension has still remained an important issue in America.It has also led to revision of curriculum in educational programmes.


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