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International Theatre Festival of Kerala 2012

Ajay — Sun, 05 Feb 2012 09:30:25 +0000

Street play "Humortal" in progress before Sangeetha Nataka Akademi, Thrissur. 4 Feb 2012

Mixed spectators at ITFoK

ITFoK 2012 is on at Sangeetha Nataka Akademi complex in Thrissur from 2012 February 1 to 8. This fourth edition of the festival focuses on classics rather than contemporary world theatre. It is marked for the overwhelming presence of cultural activists and theatre persons from all over Kerala and all across the world.

Gayatri singing the opening lines before Manganiar musicians 1 Feb 2012

The focus on classics may also imply a strategic avoidance and erasure of the vibrancy and dynamism of contemporary theatre. But some of the plays in the fest like Molagapodybased on Bama’s short fiction expressed the political and polemical dramatic articulations that could speak to its time.

Ramankutty Nair Asan, Thripekulam Achutha Marar, M V Devan and Parasala Ponnammal lighting the lamps together. 1 Feb 2012

Whatever be the thematic content and its political signification the audiences in Thrissur are making it a true and live festival of cultural interaction and carnival. The auditoriums are burgeoning with the enthusiasm of the spectators. But the artistic directors and conceptual designers must rethink about the political implications and contemporary relevance in the selection.

Malavikagnimitram by Kavalam. 1-2-12

Chinese Dragon from U K

Twenty Thousand Leagues Under the Sea from Italy

Molagapody by Srijith Sundaram (Tamil)

Water Station by Sankar Venkiteswaran

Jain Sage in a Hindu Temple: Paruvassery Pallyara

Ajay — Thu, 26 Jan 2012 18:12:59 +0000

Jaina Thirthankara idol in Paruvassery Pallyara Bhagavathy temple, Vadakanchery, 26 Jan 2012

Paruvassery temple near Vadakanchery in Alathur taluk of Palakad district is an ancient shrine of Jain antiquity. It is around 5km north of Vadakanchery town on NH 47 between Thrissur and Palakkad. It is locally called Pallyarakavu showing clear linkages to Pally the Pali word signifying a non Hindu sacred space. Now it is a Hindu temple and is called Pallyara Bhagavathy temple where the idol of the goddess is worshiped in the central shrine. The granite idol of the Jain Thirthankara is placed outside the Nalambala complex in a roofless shrine towards north west. It is facing east. The temple is facing north and is surrounded by wooded domestic plots. There is also a Siva temple nearby with a small sacred grove with Naga deities and a large pond nearby.

Paruvassery Pallyarakavu temple, Thirthankara shrine towards left, outside the complex

The temple overlooks vast paddy fields and a lotus pond. Nelliampathy Mountains dote the background with a few Palmyra palms in the foreground. A Pipal and mango tree stand before the temple in deep embrace. When I visited the place with friend Madhavadas from Thrissur in the evening of 26 Jan 2012 there were plenty of birds around. Parakeets and Mynas were vocal on the great Pipal. Jacanas were busy in the drying lotus pond. Small Green Bee-eaters were sitting pretty on the electric wire as if they were ruminating over the Sramana past of the place. Palm swifts were flying around and egrets were returning to their roosts.

Open shrine in which Thirthankara idol is kept outside the Paruvassery Pallyarakavu temple

The Jina idol is in black granite and is around two feet high. Yaksha and Yakshi figures adorn its left and right. The iconic three-tied umbrella is clearly visible over the head of the sage. This Jain marker confirms the religious affiliation of the statue. The Jina is seated in Padmasana and early interpreters mistook the image as that of Buddha. The face and head of the relief is mutilated and it could be a clear imprint of obliteration attempts during the takeover and conversion of the temple into a Hindu Brahmanical one. This mutilation mark is also similar to the destructive mark on the Jina image at Kallil temple near Perumbavur and the half demolished Buddha at Karumady, popularly known as karumady Kuttan.

Ayyappa shrine near Pallyara temple. Said to be Swayambhu. Having Jain antiquity

Historians and researchers like M R Raghava Varier, K T Ravivarma, V V K Valath and others have recorded and written extensively on the Jain antiquity of Paruvassery Bhagavathy temple. It shows the modification of Sramana shrines into Hindu Brahmanical temples that occurred in the period from 8-12^thcenturies in Kerala. The general pattern is changing the sub deities of goddesses or Yakshis attending the Thirthankaras into main deities called Bhagavathy or goddess and cleverly excluding and erasing the main deity in a systematic way. Another small shrine towards a few miles east now dedicated to Ayyappa is also having Jain antiquity as it is referred as Swayambhu or self originate. The pre existing Sramana temples and idols were termed as Swayambhu by Brahmanism all over south India. The examples at Kallil and Paruvassery show such iconographic and architectural modifying strategies of Brahmanical invasion in Kerala.

Madhavadas before Paruvassery Pallyara temple

Reference

Ravivarma, K T. Pandathe Malayalakara

Valath, V V K. Thrissur Jilla

—-. Palakad Jilla

Nelliampathy ranges beyond the paddyfields at Paruvassery

Aquilas of Vembanad

Ajay — Sun, 22 Jan 2012 17:21:18 +0000

Greater Spotted Eagle, Cheepunkal, Kumarakam 22 Jan 2012

Oriental Turtle Dove, Kumarakam 22 Jan 2012

During the 2012 Vembanad waterfowl count I surveyed Kaipuzhamuttu and Cheepunkal areas with Adv Sureshbabu Thomas, Manu and other friends. The highlight was a pair of Greater Spotted Eagles combing Cheepunkal fields. We also spotted an Oriental Turtle Dove there which is a second sighting in the region. A Chestnut Bittern was also seen.

Greater Spotted Eagle, Cheepunkal, Kumarakam 22 Jan 2012

Paradise Flycatcher, Kumarakam 22 Jan 2012

Flight of Gr Spotted Eagle

Spotted Owlet, Kumarakam

Gr Spotted Eagle at Kumarakam 22 Jan 2012

Greater Spotted Eagle in action, Kumarakam 22 Jan 2012

Oriental Turtle Dove, Kumarakam 22 Jan 2012

Birds of Kol Wetland and Birder’s Meet 2012

Ajay — Mon, 09 Jan 2012 12:36:58 +0000

Plain Prinia, Adat Kol. 8 Jan 2012

As part of the Kol bird count 2012 I explored the Adat-Ambakad Kol fields with Vivek Chandran and other friends from College of Forestry on the morning of January 8, 2o12.

Open-bill Storks, Near Pullazhi Kol

We saw plenty of Small Pratincoles, Whiskered Terns, Cormorants, Barn Swallows, Bee-eaters, Munias, Sandpipers, Marsh Harriers, Storks, Egrets, Coots etc.

Brown Shrike, Kol 8 Jan 2012

A Peregrine Falcon and a small group of Little Stints were the highlights of the day. The birder”s meet at Sahitya Akademi at noon was also interesting.

Vivek Chandran and team in Adat Kol, 8 Jan 2012

Baya Weavers in Kol

Clamerous Reed Warbler, Kol 8 Jan 2012

Spotted or Scaly-breasted Munia, Kol 8 Jan 2012

Little Stints, Kol 8 Jan 2012

Small Pratincole in flight, Kol 8 Jan 2012

Barn Swallow, Kol 8 Jan 2012

Marsh Harrier (female), Adat Kol 8 Jan 2012

Peregrine Falcon, Adat Kol, 8 Jan 2012

Birder's Meet, Sahitya Akademi, Thrissur. 8 Jan 2012. Nameer, Sasikumar, Prasad, Basheer...

New Year at Nelliampathy

Ajay — Mon, 02 Jan 2012 07:16:08 +0000

Nelli mountains beyond Pothundi dam. Jan 1, 2012

The mountain peaks of Nelliampathy scale beyond 1500 m above sea level. It is located at the north eastern frontier of the Anamalais further north of Parambikulam. Pathi means human settlement and Nelli is the goose berry tree found abundant even above 1000 m on the Nelli mountains. The place names of Nelliampathy and Parambikulam goes back to the Tamil Sangham age (Valath 158).

Paddy fields of Vadakanchery on the way to Nenmara

White-necked Stork in Vadakanchery paddy field close to the town. 1-1-12

On the new morn of 2012 I rode up to the summit of the Gooseberry Mountains. From Thrissur I crossed the hard Kuthiran pass, and through Vadakanchery and Nenmara reached the blue beckoning peaks of Nelliampathy. It is 30 km from Nenmara and the road from Nenmara is in good condition.

Nelli mountains from Nenmara paddy fields

Grassland sholas and peaks of Nelliampathy

The minimalistic grassland sholas and evergreen forests of this beautiful highland is really recharging and cool. It is also home to a variety of flora and fauna. Bird life is also prominent with horn bills and high soaring raptors. Small shrines in Pagoda shape dedicated to Dharma Sastha indicate the Sramana antiquity of the place that is close to Anamalai an important Jain center in the past that is on the eastern slopes of the ghat towards Pollachi.

Pothundi reservoir from the ghat road to Nelliampathy

Red-vented Bulbul, Sitharkundu, Nelliampathy

Sitharkundu view point at around 1000 m, offers spectacular view of the Palghat pass and many reservoirs all around the Palakad district. Coffee, tea and fruit orchards are plenty atop the mountain.

The Goose-berry Tree at Seetharkundu, Nelliampathy

Sitharkundu view point: Palghat pass and northern arm of western ghats visible towards horizon

Vadamala or the southern tip of the northern ranges of the western ghats on the northern side of the pass is also visible from this southern arm. After spending the whole day in exploration in high altitude mountains and dales I returned to Thrissur after watching sunset from Ayyappan Thittu. The NH 47 stretch between Vadakanchery and Pattikad is disgusting. But the refreshing experience on the Nelli mountains is worth the hard ride.

Chestnut-headed Beeeater at Nelliampathy

Crested Serpent Eagle calling Kee... Kee... and gliding above an orchard in Nelliampathy

Reference

Valath, V V K. Keralathile Sthalanama Charithrangal: Palakad Jilla. Thrissur: Kerala Sahitya Akademi, 2005.

Tea gardens of Nelliampathy

An Aquila Eagle at Sitarkundu, Nelliampathy

A lakeside shrine in Nelliampathy

Rose-ringed Parakeet, Nelliampathy

A valley and mountain peaks of Nelliampathy

Buddha as Krishna: Kilirur Temple and Kerala History

Ajay — Thu, 29 Dec 2011 09:57:45 +0000

Western gateway of Kilirur temple, Kottayam

Kilirur temple stands on a laterite hill surrounded by waterways and canals. It is so close to the backwaters of lake Vembanad that forms the heart of Kuttanad. It is locally called Kilirur Kunnummel Bhagavathy temple (hilltop temple of the goddess). It is just 8 km west of Kottayam town.

central temple enshrining the goddess. Oiginally Mahamaya, Karthyayani after 16th century.

The uniqueness of the temple is the relief of the Buddha inside a shrine now dedicated to Krishna. The idol of Krishna also looks like a Yogic Avalokitesvara in Padmasana. The shrine is in Gaja Prishta architectural style (resembling the butt of a standing elephant) that is associated with temples of Buddhist antiquity. It is facing east and the northern door is marked for Sri Buddha, but remains closed. There is also an ancient sacred grove and Naga deities towards the east of the temple compound on the hillock. Some of the former lords who were in charge of the temple are still known as Pallymenavans and all of them are non-Brahmans.

Ancient Naga deities in the Sarpa Kavu on the east of the Kilirur temple. A relic of nature worship and conservation related to Buddhism

According to historians and researchers this was one of the last surviving Buddhist temples in central Kerala along with Nilamperur Pally Bhagavathy temple (Ilankulam, Ravivarma, Valath, Ajunarayanan, Sugathan, Sadasivan). Both these Buddhist temples were patronized by Pallyvana Perumal, a Chera prince of the 15th century, whose image is still worshiped in Nilamperur.

Sapta Kanya or seven virgins. Originally nuns or Bhikshunis who pioneered Buddhist missionary work in Kilirur under the leadership of Pallyvana Perumal. Yellow robes and turmeric powder still used to worship them.

Sadasivan says that the Bhagavathy of the central shrine was originally the idol of queen Mahamaya the mother of the enlightened one. Pallyvana Perumal was a devotee of the mother of the affectionate one and thus he placed her at the centre of the temple. It is also remarkable that there is no Namputhiri Illams in Kilirur and even the Brahman priests who do their service in the temple never stayed in the place though they do daily worshiping rituals in the temple through out the year. The Brahmanical aversion to a Mlecha (Buddhist) holy place could be the reason for this, say researchers (Ravivarma) and local people.

southern temple dedicated to Krishna, enshrining the Buddha relief in meditative posture beneath Bodhi tree. Built in simple Gaja Prishta style. Facing east and its northern door is marked "Sri Buddha"

Local people still believe that the temple was originally a Buddhist shrine. Mr Rajappan Nair of Chandanaparambil narrated his memories and local lore about the temple. It is interesting that local people still cherish the legends of Pallyvana Perumal and the Buddhist connection between Kilirur and Nilamperur.

Idol of Krishna closely resmbling a Boddhisatva in Ardha Padmasana. Buddha relief is on the other side of the backwall.

This last surviving Buddha image in a Kerala temple must be preserved for posterity and the temple and its rich and composite history must be conserved for the whole humanity who value the life and teachings of the compassionate one. Further studies and excavations in the premises may recover precious details regarding the Sramana past of Kerala and its democratic and egalitarian culture.

Remembering local history: Rajappan Nair near Kilirur temple. 28 Dec 2011

Reference

Ajunarayanan. Keralathile Buddhamatha Paramparyam.

Jayaprakas. Padmanabhaswamy Kshetram Arku Swantham?

Ilamkulam. Keralacharithrathinte Irulatanja Edukal.

Panikasery. Keralam Pathinanjum Pathinarum Noottandukalil.

Puthusery. Kerala Charithrathinte Atisthana Rekhakal.

Ravivarma. Pandathe Malayalakara.

Sadasivan. A Social History of India. Google Book available online:

http://books.google.co.in/books?id=Be3PCvzf-BYC&pg=PA137&lpg=PA137&dq=Kilirur+temple+and+buddhism&source=bl&ots=9j3sOcnoAp&sig=Xwx0TxObZeQ25p3WftN1YHOWuMU&hl=en&sa=X&ei=Vvj7TvngB8bprQeJjKkH&ved=0CEgQ6AEwAw#v=onepage&q=Kilirur%20temple%20and%20buddhism&f=false

Music from the Sacred Grove: An Ancient Fairy in Panachikadu

Ajay — Wed, 28 Dec 2011 07:40:31 +0000

Sacred grove around the shrine

Just a few decades ago it was a dense and impenetrable forest on the north western slopes of a hillock overlooking the paddy fields on the southern banks of river Kodur, south of Kottayam. This sacred grove enshrined the stone icon of an ancient goddess related to the serpent clan. She is also worshiped as the spirit of the wood and the virgin spring that comes out of its thickets. She is revered as Panachi the Naga Yakshi and her protected grove is thus called Panachikadu. She is now worshiped as Saraswati in a pond covered with wild creepers. But her antiquity is traced back to the pre-Hindu or Sramana cultural phase of south India by historians and scholars (Valath).

Saraswati Nada

Buddhism in South India was open and inclusive towards the local and indigenous traditions like nature worship and tribal sacred practices. The greater philosophy of conservation and bio-ethics manifested in Buddhist praxis in a variety of ways in the ancient Tamil country as early as BC 3^rdcentury (Sugathan). Conserving protected and sacred groves for endemic flora and fauna was one of the most popular and persistent practices in South Indian Buddhism that lasts even today in Kerala in the form of numerous Kavu and Kadu that sheltered the birds, butterflies, amphibians, reptiles, insects and medicinal shrubs for thousands of years. Serpent and tree worship was also integral to this practice that included the Naga, Negritoid and Dravidian traditions (Gopalakrishnan).

Yakshi Nada, the seat of the fairy above Saraswati Nada

The sacred grove dedicated to the serpent deities in Vaikom temple is called Panachikal, meaning the vicinity of Panachi. The sacred grove near Niranam is called Panayannar Kavu, meaning the shrine of Panayan. Panayan means the serpent king and Panachi represents the serpent queen (Valath 313). In this analogy, Panachikadu means the sacred forest of Panachi the serpent queen or Sarpa Yakshi. According to experts in local history like V V K Valath, Panchikadu near Chingavanam in Kottayam was originally a Sramana (Buddhist or Jain) sacred grove were this Naga deity was worshiped and after the Hindu-Brahmanic cultural invasion that happened in the eighth or ninth century the old shrine was converted into a Saraswati temple.

Pond of the goddess below the spring

Place names like Chingavanam and Channanikadu nearby also point towards the Chamana or Sramana cultural connection. Channanikadu could be an adjacent shrine of a sister deity. It is also important to note that Pakil Dharmasastha temple is closeby. Anyway the Yakshi or Naga goddess still has a stone abode underneath the intertwined wild vines and creepers here. It is also important that the word Yakshi/Yakshan has a strong Jain linkage in the post Sramana period.

The place is also marked for a spring or Thirtham and a stone or Sila; that are key indicators or Mudras related to Jain or Buddhist shrines. Vishnu is enshrined in the nearby big temple now. Places having the Pali word Pally in name, like Mariapally, Puthupally, Vazhapally, Mallappally, Pallypurathu Kavu etc. surround the hillocks of Panachikadu that rises from the backwaters and paddy field formations of Kodurar towards the south east of Kottayam town.

It is also interesting to observe that Saraswati is worshiped as a sub deity of letters and arts by Jains along with Ganesh representing the primal connection with the animal kingdom in the form of an auspicious elephant god. The Jain temples of Sravanabelgola, Halebidu, Venur and Moodbidri are typical examples of this mode of plural and eclectic worship and spirituality.

Unfortunately the sacred grove and its wild endemic vegetation are shrinking day by day under the pressure of development in the forms of concrete roads and construction all around the shrine. The forest in the place name may remain in the very name in a few years if the culturally and ecologically aware people ignore this ancient sacred grove that has been an unlimited source of eco-spirituality, oxygen, drinking water and life sustaining knowledge practices for centuries. I could see rare medicinal plants, insects, butterflies and birds inside this holy wood as I walked around the grove on the morning of Monday, 26 December 2011. The lonesome long call of an invisible Iora from the darker green depth of the grove was particularly sweet and moving.

Stone representing the goddess covered in wild creepers, enshrined within the spring pond

Reference

Gopalakrishnan, P K. Keralathinte Samskarika Charithram. Trivandrum: Kerala Bhasha Institute, 2008.

Sugathan, K. Buddhamathavum Jati Vyavasthithiyum. Calicut: Progress, 2011.

Valath, V V K. Keralthile Sthalanama Charithrangal: Ernakulam Jilla. Thrissur, Kerala Sahitya Akademi, 1998.

Christmas Birding in Kumarakam

Ajay — Mon, 26 Dec 2011 15:46:26 +0000

Black-shouldered Kite, Kumarakam paddyfields near Chengalam. 25-11-2011

I could also see a snipe, plenty of waders, egrets, cormorants, raptors, teals and much much more. It was a bright, blue sunny day and the new designed Kumarakam corridor is a delight to ride.

Green groves and paddyfields of Kumarakam

Peacock Pansy, Kumarakam. 25-12-2011

Spotted or Wood Sandpiper, Kumarakam

Brown Shrike at Kumarakam

Purple Heron, Kumarakam

Black-headed Munia, Kumarakam

Blue-tailed Beeeater, Kumarakam. 25-12-11

Bees swarming to Thumba blossoms in Kumarakam

Black-shouldered Kite, Kumarakam

IFFK 2011: Power and Policing Culture

Ajay — Sun, 25 Dec 2011 17:13:19 +0000

2011 edition of International Film Festival of Kerala (9-16 Dec. 2011) witnessed an overwhelming presence of people from all over the world. This annual cultural fest is so crucial for the Kerala intelligentsia, students and the youth as it becomes their vital democratic and creative space for cultural communication and democratic cultural politics.

Unfortunately some of the major movies from Europe this year, including that of Almodover were omitted in the selection. The blind spots in power and the academy also tried to exclude innovative new Malayalam movies like Adimadhyandam by Sherrey. But such corruptions of power were adequately identified and corrected by the literate delegates and film makers of Kerala with an ethical and collective consciousness of cultural resistance.

Alexander Sokurov’s Faust and Andrey Zyagintsev’s Elena were significant works from Russia. Sokurov has established himself as the leading director from Europe and Russia after Tarkovsky. Semih Kaplanoglu’s Turkish films were a delight to the serious film buffs, so was the French master Robert Bresson. The football films and Arab Spring package scintillated the youth and radicals. Thai and Philippine movies captivated mixed audiences.

The shadow policing and the police aggression in the venues were a new and nasty practice this year. Market orientation and moral policing in the festival marred its cultural and democratic spirit this year due to the ignorance and degraded nature of power that crossed all limits of modesty.

Over Seventy Thousand Fathoms of Water — Poem by Anilkumar P V

Ajay — Sat, 17 Dec 2011 13:59:47 +0000

(by, of and for a nil)

You the sky incarnate

Pick snows from the furnace

And throw them effortlessly

At the sinews of memories

When the rain brings horror

To the clouds of your hair

I dream of your face

Soft with struggles

Cuddled in my arms

The sun waves and rocks

I brought from the east

Your eyes had all the surprise

A sigh that I heard clearly

All the way down I felt the pain

Of your nail yet to be born

A new sprout in the backyard

The songs of various birds

The vines of blue bells on the wall

It is red red red all the way

Slanting through the white

The first of red with flesh

Not in the vision of the church yet

With your nudity crowd and kid

—————————————

Anilkumar P V is a young poet, fiction author and essayist in English. He teaches at Govt College Thrissur.

anilkumarpayyappilly@gmail.com