C RESEARCH C JOURNAL - gasckkd.ac.in · Community and Communalism: Understanding ‘ Marad‘ C Ramdas P. Counter Voices to the Early British State: ... and Science College Research

I Vol.7. I Issue 1 I January 2016 I Vol.7. I Issue 1 I January 2016

Address for editorial correspondence and subscriptions: The ResearchJournal Editorial Board, Govt. Arts and Science College, Kozhikode-18. E-mail: [email protected]. Ph: 0495-2320694 Website: www. gasckkd.ac.in

Government Arts & Science College

Editor: Sajeev. P.V

RESEARCH JOURNAL

tIc-f-]T-\-§ÄEssays on Kerala

tIc-f-]T-\-§ÄEssays on Kerala

Abhilash MalayilSunitha B. NairDinesan VadakkiniyilR. RajasreeRamdas P.Mujeebu Rehman. M.PSajeev. P.VArun Thomas M.P. SreekumarSreejith. EShinas. A.M.Sreejith. K

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Reg. No: D1.49489/2007

` 200

Govt. Arts & Science College

RESEARCH JOURNAL

tIc-f-]T-\-§Ä

Editor: Dr. Sajeev. P.VDept. of Malayalam

Govt. Arts & Science CollegeKozhikode-18

Vol 7 C Issue 1 C January 2016

Essays on Kerala

@ All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in anyform or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior permission of theauthors. The authors are responsible for the views expressed in their articles.Book Layout & Cover design: De_design, Kozhikode. Printed at Friends OffsetPublished by Prof. M. Sreenivasan, Principal, Govt. Arts & Science College, Kozhikode

Govt. Arts & Science CollegeRESEARCH JOURNAL(Bi-annual)

Vol. 7, Issue 1, January 2016

ISSN: 2277-4246Peer Reviewed

M.K. Ramesh BabuI.K. ImbichikoyaE. SreejithDr. V. JileshDr. Nidhin Paul

Dr. P.K. RenjanaDr. P. SheenaK.U. ManojkumarM.K. Usman

Editorial Board

Dr. K.N. PanikkarDr. M.R. RaghavavarierDr. T.B. Venugopalapanicker

Prof. T.P. KunhikannanDr. A.T. MohanrajDr. C.R. Rajagopalan

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Managing EditorProf. M. SreenivasanEditorDr. P.V. Sajeev

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cm-jv-{So-b-¡q-dv ]-Xn-s\-«mw \q-äm-−-h-km-\w:I-S-¯-\m-«nÂ \n-¶p-Å \n-co-£-W-§ÄC Abhilash Malayil

Conceptualising ‘Health’ in Kerala:An Excurse on Academic DiscourseC Sunitha B.Nair

From Traditional Authority and Colonial Domination toNew Social Dynamics:Has the Cosmic and Social Space of Teyyam changed through time?C Dinesan Vadakkiniyil

kv-{Xo, i-co-cw, {]-Xn-\n-[m-\w: \m-bn-Im-\nÀ-½n-Xn-bp-sS ]-IÀ-¶m-«-§ÄC R.Rajasree

Community and Communalism:Understanding ‘Marad‘ C Ramdas P.

Counter Voices to the Early British State:Unni Mootta Mooppan and Chemban Pokker,the Primitive Rebels from South MalabarC Mujeebu Rehman.M.P

sh-Pv/ t\m¬-sh-Pv :B-[p-\n-I-X-bp-sS ̀ -£y-]m-I-hn-[n-IÄC Sajeev.P.V

Ezekiel Raby:Head of the Jewish Merchants at Cochin and His Trade with the English Factory at TellicherryC Arun Thomas M.

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Contents{]_Ô§Ä

a-e-bm-f-`m-j-bpw a-e-bm-f-`m-jm-k-aq-l-hpw þ ̀ u-Xn-I-hm-Z-]-c-am-b hn-aÀ-i-\wC P.Sreekumar

tam-Wn-täm-dn-bÂ k-{¼-Zm-bw AY-hm a-{Zm-kv knÌw: H-cp N-cn-{Xm-t\zjWwC Sreejith.E

A-Sn-a-¯-¯n-sâ N-cn-{Xw A-Y-hm N-cn-{X-Im-c-·m-cp-sS A-Sn-a-¯w-C Shinas.A.M.

tIc-fm-[p-\n-IX-sb hm-bn-¡p-t¼mÄC Sreejith.K

258

243

233

219

Contents

]pkv-X-I \n-cq]Ww

Forewordith pleasure we present the 7th issue of Government Artsand Science College Research Journal. This issue is titledKerala Padanangal: Essays on Kerala. It contains papers on varioustopics reflecting the contemporary research trends fromthe disciplines of history, culture, literature and economy.I hope that the academic community and general readerswould respond postivily to this initiative.

Govt. Arts and Science College Prof. M. Sreenivasan30.1.2016 Principal

W

kmw-kv-Im-cn-Ihn-a¿-i-I-\pw F-gp-Øp-Im-c-\pw

Zo¿-L-Im-ew K-h-¨-sa‚ v B¿-Sv-kv B≥-Uv k-b≥-kv

tIm-tf-Pn¬ A-[ym-]-I-\p-am-bn-cp-∂ F. tkm-a-s‚

(1955˛2001) Hm¿-a-bv-°v...

7

BapJw

tIm-f-\n- A\-¥-c-hpw Io-gm-f-hp-am-b ]T-\-ß-fp-sS cw-K-{]-

th-i-tØm-sS 1980˛-I-fn¬ km-aq-ln-I-]T-\-a-Wv-U-e-ß-fn¬

kw-`-hn-°p-∂ am-‰-tØms-S-bm-Wv 90˛-I-fp-sS Xp-S-°-Øn¬

tI-c-f-Øn-s‚ ss[-j-Wn-I-cw-K-Øpw am-‰-ßƒ kw-`-hn-°p-

∂-Xv. hy-h-ÿm-]n-X-am-b N-cn-{X-km-aq-ln-I-hn-i-I-e-\-ß-

fn¬-\n-∂v am-dn I-e,km-ln-Xyw, kn-\n-a,N-cn-{Xw,cm-jv-{So-bw

F-∂v th¿-Xn-cn-®v a-\- n-em-°-s∏-´-Xpw hn-i-I-e-\w sN-ø-s∏-

´-Xp-am-b hn-j-b-ta-J-e-Iƒ H-cp ]p-Xn-b ⁄m-\-hn-j-b-am-bn

Cu ]T-\-ß-fn¬ ]p-\-tI-{μo-I-cn-°-s∏-Sp-∂p.km-aq-ln-I-]-

cn-jv-I-c-Ww,\-thm-∞m-\w,tZ-io-b-X,kv-{Xo-hm-Zw, Z-fn-Xv-cm-

jv-{So-bw Xp-S-ßn tI-c-f-Øn-se B-[p-\n-I-X-sb ap≥-\n¿-Øn

kq-£v-a-am-b \n-c-h-[n B-tem-N-\-Iƒ A-°m-Z-an-I-hpw A-\-

°m-Z-an-I-hp-am-b cw-K-Øv A-tXm-sS k-Po-h-am-bn. tI-c-f-

Øn¬ 80˛-I-tfm-sS k-Po-h-am-b \-h-am¿-Iv-kn-Ãp km-aq-ly-

hn-Nm-c-Øn-epw ]n-∂o-Sv sI.Sn.dmw-tam-l≥ F-Un-‰p-sN-bv-Xp

]p-d-Øn-d-°n-b tI-c-f-]T-\-ßƒ t]m-ep-≈ ]-c-º-c-bn-epw -

At\z-j-W-ß-fp-sS A-Ø-cw \n-c-h-[n-bm-b Xp-d- p-Iƒ

krjv-Sn-°-s∏-´p. ̂ n-en-∏v k-dn-√n ap-X¬ ̂ n-en-t∏m H-k-t√m

h-sc-bp-≈ tI-c-f-Øn-epw ]p-d-Øp-ap-≈ K-th-j-I-cp-sS ap-Jy-

Xm-ev-]-cy-am-bn am-dn-b tI-c-f-Øn-se kw-kv-°m-c-sØ-°p-dn-

®p-≈ ]T-\-ßƒ ap-X¬ Fw. F-kv. F-kv.]m-Wv-Uy-\pw

Fw ap-c-fo-[-c-\pw Dƒ-s∏-sS-bp-≈ A-°m-Z-an-Iv ssP-h-_p-≤n-

Po-hn-I-f-sS A-t\z-j-W-ß-fpw sXm-Æq-dp-I-fn¬ tI-c-f-Øn-s‚

ss[-j-Wn-I-cw-K-sØ D-t∑-j-I-c-am-°n.

F-∂m¬ _u-≤n-I-cw-K-Øv \-h-en-_-d¬-\-b-ßƒ hn≈¬

ho-gv-Øn-b-tXm-sS A-Ø-cw ]T-\-ßƒ-°v ]n¬-°m-e-Øv XpS¿-

®-tbm A-h ]p-e¿-Øn-b cm-jv-{So-b-am-b Pm-{K-X-tbm A-tX

A-f-hn¬ kq-£n-°m-\m-bn-√.A-Xy-¥w hn-[zw-k-I-c-am-bn-cp-∂

A-Ø-cw ]T-\-ßƒ hm-bn-®-Xn-s‚ H-cp s\m-Ãm-ƒPn-Iv Aw-iw

Cu kw-cw-`-Øn-\p ]n-∂n-ep-≠v. A-Xv A-tX-]-Sn ]p-\-kr-jv-Sn-

°m-hp-∂ H-cp Im-e-tam km-l-N-cy-tam C-\n I-S-∂p-h-cn-I-tbm,

A-Xn-s‚ B-h-iyw X-s∂-tbm C-√. Nn-X-d-s∏-́ -\n-e-bn-se-¶n-epw,

hn-kv-Xr-X-am-Wv C-∂v tI-c-f-sØ t^m-°-kv sN-bv-Xv \-S-°p-∂

]T-\-ßƒ. {]n‚ v Im-e-Øn-s‚ ]-cn-an-Xn-Iƒ C-∂v A-h-bp-sS

e-`y-X-sb X-S-bp-∂p-an-√. kw-kv-Im-c-]T-\-ßƒ F-∂v hy-h-l-

cn-°-s∏-Sp-∂ K-W-Øn¬ h-cp-∂ A-[n-Im-c-hn-cp-≤-hpw hn-[zw-

k-I-hp-am-b A-Ø-cw ]T-\-ßƒ Dƒ-h-ln-°p-∂ cm-jv-{So-bw

B A-f-hn¬ a-e-bm-fn A-°m-Z-an-Iv k-aq-lw A-`n-ap-Jo-I-cn-®n-

ń-√.

K-th-j-W-hpw ]T-\-hpw ssZ-\w-Zn-\ Po-hn-X-Øn¬-\n-∂pw

A-Xn-s‚ \m-\m-X-cw {]-tbm-K-ß-fn¬-\n-∂pw C-∂v th-dn-´v

\n¬-°p-∂p. A-°m-Z-an-I-am-b K-th-j-W-hpw A-dn-hpw P-\-

Io-b-am-bn Xo-cp-∂ H-cp L-́ -Øn-se A-Xn-\v {]-h¿-Øn-°m-\m-hp.

A-°m-Z-an-I-am-b {i-≤-bpw Xm-ev-]-cy-ß-fpw D-≈-t∏mƒ X-s∂

A-h-sbm-∂pw Cu k-am-lm-c-Øn-se {]-_-‘-ß-fp-sS cm-jv-{So-bw

tNm¿-Øn-°-f-bp-∂n-√.B-Xy-¥n-I-am-bn A-[n-Im-c-hn-cp-≤-am-b

A-dn-hp-I-fp-sS ]-£-Øm-Wv C-Xn-se {]-_-‘-ßƒ \n-e-bp-d-

∏n-°p-∂-Xv.

a-e-bm-f-hpw Cw-Kv-fo-jpw C-S-I-e¿-∂p-h-cp-∂ H-cp ss_-

enw-Kz¬ F-Un-j≥ F-∂-Xv a-e-bm-f-`m-j-tb-bpw A-Xn-s‚

ssh-⁄m-\n-I-hn-Im-k-sØ-bpw kw-_-‘n-® H-cp \n-e-]m-Sn-s‚

Iq-Sn {]-iv-\w D-b¿-Øp-∂p-≠v. a-e-bm-f-Øn¬ F-gp-Xp-∂ ]T-

\-ßƒ-°v e-`n-°p-∂ kzo-Im-cy-X-sb-°p-dn-®v km-aq-ln-I-im-

8 GOVT. ARTS & SCIENCE COLLEGE KOZHIKODE -RESEARCH JOURNAL

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kv-{X-ta-J-e-I-fn¬ {]-h¿-Øn-°p-∂ Nn-e¿-s°-¶n-epw kμn-

Kv[X--bp-≠v.]-sØm-º-Xmw \q-‰m-≠n-s‚ H-Sp-hn¬ tI-c-f-

Øn¬ B-[p-\n-I-_p-≤n-Po-hn-hn-`m-Kw cq-]-s∏-Sp-∂-Xp-ap-X¬-

°p-≈ kμnKv[Xbm-Wv A-Xv. a-e-bm-f-Øn¬ F-gp-Xp-tºmƒ-

X-s∂ A-[o-i-`m-j-bm-b kw-kv-Ir-X-Øn-epw Cw-Kv-fo-jn-epw

A-h¿ B-[n-Im-cn-I-X tX-Sp-∂p-≠v. tI-c-fw ̀ m-j-sb ap≥-\n¿-Øn

B-[p-\n-I-am-b H-cp tZ-io-b-X-sb hn-`m-h-\w sN-øp-∂ L-´-

Øn¬ A-h¿ a-e-bm-f-Øn¬ A-Sn-ÿm-\-{K-Ÿ-ßƒ t]m-epw

F-gp-Xp-∂p. ̀ m-j-sb-°p-dn-®v C-∂v \-S-°p-∂ kw-hm-Z-ßƒ

tIm-f-\n-A-\p-`-h-Øn-s‚-bpw A-Xp kr-jv-Sn-°p-∂ kz-Xz-

kwL¿-j-Øn-s‚-bpw ]-Zm-h-en-bn-em-Wv A-h-X-cn-∏n-°-s∏-Sp-

∂-Xv. Cw-Kv-fo-jn-s\ A-t]-£n-®v G-sX-¶n-epw H-cp hn-j-

bsØ A-[n-I-cn-®v C-¥y≥-`m-j-I-fn¬ ]T-\-ßƒ tX-Sn-

bm¬ C-¥y-bn¬ _w-Km-fn-`m-j-bn-epw a-‰pw D-≠m-b-Xn-s‚

F{X-tbm A-f-hv Xp-—-am-Wv a-e-bm-f-Øn¬ A-Xn-s‚ \n-e.

tI-c-fo-b-cm-b _p-≤n-Po-hn-I-fpw,K-th-j-I-cpw ssh-Pv-Rm-\n-I

B-h-iy-ßƒ-°v a-e-bm-fw D-]-tbm-Kn-°p-tºmƒ am-{X-ta ̀ m-j

F-∂ \n-e-bn¬ A-Xv k-a-Im-en-I-am-hp-I-bp-≈p. Cw-Kv-fo-jpw

a-e-bm-f-hpw ]-c-kv-]-cw ]q-c-I-am-hp-∂ H-cp hn-\n-a-bw ssh⁄m-

\n-I-a-Wv-U-e-Øn¬ C-∂v A-\n-hm-cy-am-Wv.

tI-c-f-sØ t^m-°-kv sN-bv-Xv N-cn-{Xw,I-e,kw-kv-Im-cw

`m-j, km-ln-Xyw k-º-Zv-im-kv-{Xw Xp-S-ßn ]-e Un-kn-]v-fn-\p-

I-fn-em-bn \-S-°p-∂ ]T-\-ß-fp-sS H-cp ]-cn-t—-Zw A-h-X-cn-∏n-

°m-\p-≈ {i-a-am-Wv K-h. B¿-Sv-kv B‚ v k-b≥-kv tIm-tf-Pv

dn-k¿-®v tP-W-en-s‚ Cu e-°w. tI-c-f-]T-\-ßƒ F-∂ io¿-

j-I-Øn¬ H-cp {]-tXy-I-]-Xn-∏m-bm-Wv Cu e-°w kw-hn-[m-\w

sN-bv-Xn-cn-°p-∂-Xv. ]-Øv te-J-\-ß-fpw c-≠v ]pkv-X-I-\n-cq-

]-W-ßfpw Dƒ-s∏-Sp-∂ Cu {]-_-‘-k-am-lm-cw \-Ωp-sS

Kth-j-W ssh-Pv-Rm-\n-I a-Wv-U-e-ß-fn¬ h¿-Øn-°p-∂-h-

cp-sS km-[y-X-Iƒ-s°m-∏w ]-cn-an-Xn-I-fpw a-\- n-em-°m≥

klm-bn-°pw.

]-Xn-s\-´mw \q-‰m-≠n-se tI-c-f-sØ-Ip-dn-t®m, C-cp-]-Xmw

9

\q-‰m-≠n-se tI-c-f-Øn-se B-tcm-Ky-cw-K-sØ-Ip-dn-t®m tI-c-

f-Øn-se I-e-tb-tbm, ̀ m-j-tb-tbm- Ip-dn-t®m H-s° N¿-®-

sNøp-tºmƒ-t]m-epw km-aq-ln-I-]T-\-a-Wv-U-e-Øn-se G-‰-hpw

\-ho-\-am-b A-t\z-j-W-ß-fpw ]-cn-I-ev-]-\-I-fpw C-Xn-se

]e ]T-\-ß-fpw ]-›m-Ø-e-Øn¬ \n¿-Øp-∂p-≠v. ]-c-kv-]-cw

I-≈n-Xn-cn-™p-\n-∂n-cp-∂ hn-Pv-Rm-\-hn-`m-K-ßƒ A-h-bp-sS

A-Xn-cp-Iƒ t`-Zn-°p-∂ A-¥¿-ssh-Pv-Rm-\n-I-X C-Ø-cw ]T-

\-ß-fp-sS H-cp s]m-Xp-k-hn-ti-j-X-bm-bn \n¬-°p-∂p-≠v. A-

¥¿-ssh-Pv-Rm-\n-Iw (interdisciplinary) F-∂m¬ hn-j-b-ß-fp-sS

IqSn-°-e-c¬ A-√ F-∂pw A-Xv ]p-Xn-b H-cp Pv-Rm-\-hn-j-bw

X-s∂-sb-∂pw C-Xn-se Nn-e {]-_-‘-ß-sf-¶n-epw ]-d-bp-∂p.

]-Xn-s\-´mw \q-‰m-≠n-se ae_m-dns\ {]-ta-b-am-°p-∂

aq∂v te-J-\-ßƒ Cu e-°-Øn¬ Dƒ-s∏-Sp-Øn-bn-´p-≠v.

A`n-em-jv a-e-bn¬ F-gp-Xn-b B-Zy-{]-_-‘w ss]-am-in-tc-J-

Iƒ D-≤-cn-®p-sIm-≠v ]-Xn-s\-´mw \q-‰m-≠n-s\-Ip-dn-®p hy-h-

ÿm-]n-X-N-cn-{Xw sI-ń-s∏m-°n-b {]-_-e-am-b N-cn-{X-[m-c-

W-I-sf s]m-fn-s®-gp-Xp-∂ H-∂m-Wv. s]m-Xp-hn¬ "dn-hn-j-\n-Ãv'

F-∂v hn-fn-°-s∏-Sp-∂ N-cn-{X-c-N-\m Im-gv-N-∏m-Sp-]-tbm-Kn-®v

I-º-\n ̀ -c-W-Øn≥ Io-gn-te-°p-≈ cm-jv-{So-b-]-cn-Wm-a-sØ

hy-Xy-kv-X-am-bn hn-i-Zo-I-cn-°m-\p-≈ H-cp {i-a-am-Wv te-J-

I≥ \-S-Øn-bn-´p-≈-Xv. K-th-j-W-hn-Zym¿-Yn-bm-b A-cp¨-

tXm-a-kn-s‚ ]T-\w 18˛mw \q-‰m-≠n-se a-e-_m-dn¬ k-Po-h-

ambn C-S-s]-́ n-cp-∂ C-k-°n-tb¬ d-∫n F-∂ Pq-X hym-]m-cn-sb

]-cn-N-b-s∏-Sp-Øp-∂p. D-Æn-aq-∏≥, sN-º≥ t]m-°¿ Xp-S-ßn-b

B-Zy-Im-e-d-_-ep-Iƒ Iº\n tÃ-‰n-s\-Xn-sc \-S-Øn-b Iem-

]-Øn-s‚ kz-`m-hw N¿-®-sN-øp-I-bm-Wv Fw.]n ap-Po-_p

d“m≥ F-gp-Xn-b ]T-\w. B-Zy-Im-e tIm-f-\n-hn-cp-≤-k-a-c-ß-sf

tZ-io-b-X-bp-sS ̀ q-an-I-bn¬ a-\- n-em-°p-∂-Xn¬ ]-cn-an-Xn-I-

fp-≠v. F-∂m¬ A-Ø-cw k-a-c-ßƒ-°v Ir-Xy-am-b h¿-§-L-S-

\-bp-≠m-bn-cp-∂p. bq-tdm-∏n-epw a-‰pw ]-Xn-s\-´mw \q-‰m-≠n¬

h-f¿-∂p-h-∂ I¿-j-I-k-a-c-ß-tfm-Sm-Wv A-Xn-\v A-Sp-∏-sa-∂v

A-t±-lw hm-Zn-°p-∂p. Ip-d-®p-Im-ew ap-ºp-h-sc \-Ωp-sS am-[y--

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a-ß-fn¬ \n-d-™p-\n-∂n-cp-∂ "am-dm-Sv-I-em-]w'ap≥-\n¿-Øn-

bp-≈ ]T-\-am-Wv "k-ap-Zm-b-hpw km-ap-Zm-bn-I-X-bpw am-dm-

Sns\ a-\- n-em-°p-I'F-∂ {]-_-‘-Øn-eq-sS tUm.cmw-Zm-kv

]n. \n¿-Δ-ln-°p-∂-Xv.km-t¶-Xn-I-hnZy-bp-sS hym-]-\-hp-am-bn

_-‘-s∏-´v Xo-c-tZ-i-ta-J-e-I-fn¬ cq-]-sa-Sp-Ø ]p-Xn-b-X-cw

ap-X-em-fn-Ø-km-aq-ly-_-‘w h-f-sc {]n-˛-tam-tU¨ B-b

IΩyq-Wn-‰n-kz-Xz-ß-sf ]p-\-cp-ev-]m-Zn-∏n-°p-I-bpw A-h-sb

]-c-kv-]-cw t]m-c-Sn-°p-∂ kw-K-tcm-Zyp-‡- km-aq-ly-am-{X-I-

fm-°n am-‰p-∂p-sh-∂pw A-t±-lw X-s‚ ]T-\-Øn¬ hy-‡-am-

°p-∂p-.Zn-t\-i≥ h-S-°n-\n-bn-en-s‚ {]-_-‘w sX-ø-sØ-°p-dn-

®m-Wv. H-cp A-\p-jvTm-\-I-e F-∂ \n-e-bn¬ A-°m-Z-an-I

kaq-lw Xn-cn-®-dn-bp-∂ Cu "{]-I-S-\w' F-ß-s\ hy-Xy-kv-X

ÿ-e-Im-e-ß-fn¬ X-\-Xv F-∂v B-tcm-]n-°-s∏-́ ncp∂ A-Xn-s‚

cq-]-sØ \n-c-¥-cw A-]-\n¿-an-°p-∂p F-∂v Zn-t\-i≥ A-t\z-

jn-°p-∂p. C-Ø-cw km-[y-X-Iƒ Im-en-I-am-bn \n-e-\n-ev-°p-∂

ta¬-L-S-\-I-fp-am-bn k-Po-h-am-bn {]-Xn-{]-h¿-Øn-°p-I-bpw

A-Xp-h-gn sX-ø-Øn-s‚ A-\-h-[n tem-I-ßƒ km-[y-am-°p-

Ibpw sN-øp-∂p. h-S-°≥-a-e-_m-dn-se ]-c-º-cm-K-X t^m-Iv-

tem¿ ]T-\-ß-sf Cu te-J-\w hn-a¿-i-\-hn-t[-b-am-°p-

∂p≠v.

a-e-bm-f-`m-j-sb kw-_-‘n-®v C-∂v \-S-°p-∂ kw-hm-Z-ß-

fp-sS ]-›m-Ø-e-Øn¬ {]-k-‡-am-b H-∂m-Wv ]n.{io-Ip-am-dn-s‚

'a-e-bm-f-̀ m-jm-k-aq-l-hpw Cw-Kv-fo-jv-̀ m-j-bpw'F-∂ te-J-\w.

a-e-bm-f-`m-jm-k-aq-l-Øn-s‚ h-f¿-®-bp-am-bn tN¿-Øv a-e-bm-

f-`m-j-bn-se am-‰-sØ ]-cn-tim-[n-°p-I-bm-Wv A-t±-lw.tI-c-

f-Øn-se G-Im-[ym-]-I-hn-Zym-e-b-ß-fm-b Ip-Sn-∏-≈n-Iq-S-

ßƒ bq-tdm-∏n-se hn-Zym-`ym-k-cw-K-Øv ]-I¿-Ø-s∏-´-Xns‚

Ncn{Xw ]-cn-tim-[n-°p-I-bm-Wv {io-Pn-Øv C.bp-sS 'tam-Wn-

t‰m-dn-b¬ k-{º-Zm-bw A-Y-hm a-{Zm-kv-kn-Ãw H-cp N-cn-{Xm-

t\z-j-Ww'F-∂ te-J-\w. a-e-bm-f-Øn-se ap-Jy-[m-cm-km-ln-Xyw

]p-cp-jm-[n-]-Xy-]-c-am-bn-cp-∂p F-∂pw A-Xv F-°m-e-hpw

11

kv{Xo- kzXz\n¿-Ωn-Xn-°v D-]-tbm-Kn-®n-cn-°p-∂ tN-cp-h-Iƒ

H-∂p-X-s∂-bm-bn-cp-∂p F-∂pw 'kv-{Xo i-co-cw {]-Xn-\n-[m-\w

\m-bn-Im-\n¿-Ωn-Xn-bp-sS ]-I¿-∂m-´-ßƒ' F-∂ Zo¿-L-am-b

]T-\-Øn-eq-sS cm-P-{in B¿. hn-i-Z-am-°p-∂p. k-ky-`-£-W-

Øn-\v D-b¿-∂ km-ap-ln-I-]-Z-hn e-`n-®-Xn-s‚ cm-jv-{So-bw

tIc-f-Øn-se B-[p-\n-I-Xm-hy-h-lm-c-hp-am-bn tN¿-Øv

Btem-Nn-°p-I-bm-Wv 'sh-Pv/t\m -̈sh-Pv B-[p-\n-I-X-bp-sS

`-£y-]m-I-hn-[n-Iƒ' F-∂ te-J-\w.

ap-X-em-fn-Ø /B[p\nI hn-I-k-\-Øn¬ Dƒ-t®¿-∂

Btcm-Ky-k-¶-ev-]-ß-fp-sS kmw-kv-Im-cn-I-hpw km-aq-ln-Ihp-

am-bp-ap≈ ]p-\-cp-ev-]m-Z-\-Øn¬ ̀ -c-W-Iq-Sw kn-hn¬-k-aq-l-

hp-am-bn _-‘-s∏-´v F-ß-s\ H-cp {]-tXy-I-X-cw K-h¨-sa‚m-

en-‰n-sb kw-Pm-X-am-°p-∂p F-∂v Xs‚ ]T-\Øn¬ kp-\n-X

_n. \m-b¿ A-t\z-jn-°p-∂p. H-cp-]-t£, Zqjn-X-ambn (vicious)\n-e-\n-ev-°p-∂ Cu hym-h-lm-cn-I-X-bv-°-I-Øm-Wv a-e-bm-fn-

bp-sS B-tcm-Kyw; tIm-f-\n, tIm-f-\n-b-\-¥-c-Im-e-ß-fn¬ \n-

e-\n-ev-°p-∂-Xv.

dn-k¿-®v-tP-W-en-s‚ G-gm-a-sØ e-°-am-Wv {]-tXy-I-]-Xn-

∏m-bn C-t∏mƒ ]p-d-Øn-d-ßp-∂-Xv. H-cp K-h. B¿-Sv-kv B‚ v

k-b≥-kv tIm-tf-Pn-s‚ ]-cn-an-Xn-Iƒ-°IØv h-®v C-Xp-

t]mse H-cp A-°m-Z-an-I-kw-cw-`-sØ hn-`m-h-\ sN-øp-I

F-∂-Xv {i-a-I-c-am-b kw-K-Xn-bm-Wv. H-cp Iq-´w kv-t\-l-ku-

lr-Z-ßƒ ]-e-cq-]-ß-fn¬ C-Xn-s‚ ]n-∂n-ep-≠v. tIm-tf-Pv

{]n≥-kn-∏mƒ, [-\-k-lm-bw \¬-In-b ]n.Sn.F., k-l-{]-h¿-

Ø-I¿,te-J-\-ßƒ X-∂ B¿-Sv-kv-tIm-tf-Pn-se-bpw hn-hn-[-

k¿-Δ-I-em-im-e-I-fn-se-bpw K-th-j-I¿,F-√m-h¿-°pw kv-t\-lw

Ad-n-bn-°-s´.

tIm-gn-t°mSv FUn‰¿

30.1.2016 k-Pohv. ]n.hn.

"ò-X-ß-fm-bp-≈ am-Xw-K-bq-Y-ßƒ

knw-l-ßƒ \n-t∂-Sw sN-∂-W-™p

km-am-\y-\m-sbm-cp ssh-cn-h-cp-t∂-cw

hm-a≥-am¿ X-ß-fn¬ tN¿-∂p-Rm-bw'

"Jmfi-h-Zmlw'

Ir-jv-W-∏m-´v, hcn 95-96

1. a-e-_mÀ N-cn-{X-¯n-se ]-Xn-s\-«mw \q-äm-−-h-km-\-§Ä

-∂n-¥y-bp-sS ]-Sn-™m-d≥-Xo-c-Øv 1792se {io-cw-K-]-

´-Ww k-‘n-Iƒ-°v ti-jw \-S-∂ cm-jv-{So-b-am-‰-ßƒ

\n-e-hn-ep-≈ N-cn-{X-c-N-\m k-t¶-X-ß-fn¬ "A-Xn-\n¿-Æm-b-

Iw' F-∂ co-Xn-bn¬ B-Wv ]-cn-K-Wn-°-s∏-´p-t]m-cp-∂-Xv.

"tIm-f-\n-B-[n-]-Xy-]-cw' F-∂p hn-h-£n-°-s∏-´v h-cp-∂-X-cw

cm-jv-{So-bm-\p-`-h-ß-fp-sS ]-c-º-c-bn-te-°v X¿-°-a-t\y K-Wn-

°-s∏-Sp-hm≥ D-X-Ip-∂-h-bm-Wv Cu k-a-b-Øv \-S-∂ kw-`-h-

ßƒ F-∂v A-tX-∏-‰n ]Tn-®-h¿ s]m-Xp-hn¬ I-cp-Xp-∂p.

C-¥ym-N-cn-{X-c-N-\-bn¬ {]-_-e-am-bn-cp-∂ hn-hn-[-bn-\w

Im-gv-N-∏m-Sp-Iƒ F-√mw-X-s∂-˛-tZ-io-b-hm-Z-]-cw, tIm-f-\n-˛-

A-\-¥-cw F-∂n-ß-s\-bp-≈ hy-Xym-k-ß-sf A-{]-k-‡-am-°pw

sX-

cm-jv-{So-b-¡q-dv ]-Xn-s\-«mw \q-äm-−-h-km-\w: I-S-¯-\m-«nÂ... 13

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cm-jv-{So-b-¡q-dv ]-Xn-s\-«mw \q-äm-−-h-km-\w:I-S-¯-\m-«nÂ \n-¶p-Å\n-co-£-W-§Ä

E Abhilash Malayil

hn-[w-˛18˛mw \q-‰m-≠-h-km-\-sØ B Im-e-Øn-\v ti-j-ap-

≠m-b {]-[m-\-cm-jv-{So-b L-S-\-bp-sS sh-fn-®-Øn¬ (A-Y-hm,

C-cp-ń¬) \n-∂p-sIm-≠m-Wv hn-e-bn-cp-Øn-b-Xv. C-Ø-c-Øn-ep-

cp-Øn-cn-™v h-∂ N-cn-{X-Nn-{X-W-ß-fn¬ C-°m-ew B-[p-\n-I

C-¥ym-N-cn-{X-Øn-se B-im-̀ w-K-]q-cn-X-am-b ]-X-\-Im-e-am-bn

hn-[n-°-s∏-ń-cn-°p-∂p.

Cu-b-Sp-Ø-Im-e-Øm-bn 18˛mw \q-‰m-≠n-s\-∏-‰n-bp-≈ ta¬--

\n-e-]m-Sp-I-fn¬ am-‰w sIm-≠p-h-cp-∂-X-cw t_m-[-]q¿-Δ-am-b

{i-a-ßƒ C-¥y-bp-sS hn-hn-[-{]-tZ-i-ß-sf B-[m-c-am-°n-sb-

Sp-Øv-sIm-≠v \-S-∂ ]T-\-ß-fn¬ Im-Wmw. F-¶n-epw, ]-Xn-

s\-´mw \q-‰m-≠n-se a-e-_m¿ Po-h-\-N-cn-{Xw k¿-Zm¿ sI.Fw

]-Wn-°-cpw, F. {io-[-c-ta-t\m≥ A-h¿-I-fp-sam-s° “sI-ń-b

]-g-b Ip-‰n-bn¬ X-s∂ In-S-∂v Xn-cn-bp-I-bm-Wv-”. 16 ˛18 \q-‰m-≠p-I-fn-se Xn-cp-hn-Xmw-Iq¿ N-cn-{X-sØ-∏-‰n

*2012 ¬ \yq-U¬-ln-bn¬ sh-®v \-S-∂ "Inw-Kv-jn-∏v C≥ C-¥y≥ ln-Ã-dn'

F-∂ tIm¨-^-d≥-kn¬ Cu {]-_-‘-Øn-se \n-e-]m-Sp-Iƒ B-Zy-am-bn

A-h-X-cn-∏n-°m-\-h-k-cw e-`n-°p-I-bp-≠m-bn. A-∂-sØ N¿-®-I-fn¬

tUm. tI-i-h≥ sh-fp-Øm-́ v D-∂-bn-® \n¿-t±-i-ß-fn¬ ]-e-Xpw ]n-∂o-Sp-≈

A-t\z-j-W-ß-fn¬ G-sd k-lm-b-I-am-bn-´p-≠v. F-gp-Øn-s‚ F-√m L-´-

ß-fn-epw sF.sF.Sn am-≠n-bn-se tUm. a-\p.hn.tZ-h-tZ-h≥ B-i-bw sIm-≠pw

A¿-∞w sIm-≠pw Xp-W-\n-∂n-cp-∂p. {]m-Kv-˛ B-[p-\n-I-X-sb-°p-dn-®p-≈

F-√m \n-e-]m-Sp-I-fpw tZ-h-tZ-h-\p-am-bn H-cp ]-Xn-‰m-t≠m-f-am-bp-≈ k-Jm-

Xz-Øn¬ \n-∂p-d-h-sIm-≠-h-bm-Wv. t]-cm-{º tIm-tf-Pn-se kp-lr-Øp-

°ƒ; cmw-Zm-kv ]p-Xp-t»-cn, jn-tØm¿ ]n.B¿, kn.sP. tPm¿-Pv, ]n.hn.

kPo-hv F-∂n-h¿ Cu {]-_-‘-Øn-ep-∂-bn-°p-∂ hm-Z-K-Xn-I-fn¬ ]-te-

Xn-s‚-bpw B-Zy tIƒ-hn-°m-cm-bn-cp-∂p. £-am-]q¿-Δ-ap-≈ k-l-\-Øn\pw

hn-a¿-i-\-ß¬-°pw \-μn, F-√m-h¿-°pw. tIm-gn-t°m-Sv B¿-s°-bv-hv-kn-se

dn-´. B¿-s°-hn-Ãv a-Po-Zv-km¿, “ss]-am-in-tc-J-Iƒ-” ]-cn-N-b-s∏-Sp-Øn-b

{]n-b-s∏-́ h¿-§o-tk-́ ≥ F-∂n-h-tcm-Sp-≈ ku-lr-Zw Iq-Sm-sX Cu {]-_-‘-

c-N-\ I-gn-bp-am-bn-cp-∂n-√. F-∂n-cn-°n-epw, C-Xn-se ]-Wn-°p-d-hp-I-fn-tem-

tcm-∂pw F-t‚-Xv am-{X-am-Wv. ]n-s∂,F-gp-X-W-sa-s∂-t∏m-gpw F-t∂m-Sv \n¿-

_-‘n-°p-∂ B≥-kn-bp-sS kv-t\-l-imTy-Øn-t‚-Xp-am-Wv.


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h-f-sc hn-e-s∏-́ \n-e-]m-Sp-Iƒ ap-tºm-́ v sh-bv-°p-∂ sI.F≥.

K-tW-jn-s‚ ]T-\-ß-fn¬ t]m-epw a-e-_m¿ B-¥-cn-I-am-bn

B¿-÷-hw \-jv-S-s∏-´, D-Xv-]m-Z-\-i-‡n-I-tfm _-‘-ß-tfm

th-≠-h-Æw hn-Im-kw {]m-]n-°m-Ø km-aq-ly-J-fi-am-bn

kq-Nn-∏n-°-s∏-Sp-∂p-≠v1. N-cn-{X-c-N-\-bn-se bm-Ym-ÿ-Xn-I

\n-e-]m-Sp-Iƒ B-h¿-Øn-®v Im-Wp-∂ Fw. Pn. F-k.v \m-cm-b-

W≥, sI.sI.F≥ Ip-dp-∏v F-∂n-h¿-°v 18˛mw \q-‰m-≠v a-e-

_m¿ “hn-[n-hn-ln-Xw-” F-∂-t]m-se A-h-cp-sS X-e-ap-d-bv-°v

A-\p-`-h-s∏-´ bq-tdm-]y≥ B-[n-]-Xy-°o-gn¬ sR-cn-™-a-

cm≥ F-¥p-sIm-≠pw X-øm-dm-bn I-gn-™ G-jy-bn-se ap-X-

em-fn-Ø-]q¿-Δ {]m-tZ-io-I-X-I-fn¬ H-∂p-am-{X-am-Wv.

{]-[m-\-am-bpw C-h-sc ]n≥-]-‰n 18˛mw \q-‰m-≠-h-km-\-

sØ cm-jv-{So-b {]-{In-b-sb kw-_-‘n-®v ̨ -hn-ti-jn-®pw ]-g-

»n-sb-∂-dn-b-s∏-´ tIm-´-bw ]-Sn-™m-sd-tIm-hn-e-Iw cm-Pm-hv

Cw-•o-jv Cu-Ãv C-¥y-I-º-\n-bp-am-bn G-Xm-≠v H-cp Z-im-_v-Z-

°m-ew \-S-Øn-b "I-e-°'sØ ap≥-\n-dp-Øn-˛ ]Tn-® am¿-{K-‰v

{^≥-kn-s\-t∏m-ep-≈-h¿2 "a-e-_m-dn-se cm-Pm-[n-Im-c k-¶¬-

]-ßƒ k-Øm-]-c-am-bpw L-S-\m-]-c-am-bpw A-\m-[p-\n-I-am-

I-bm¬ {]-_p-≤-Im-em-\-¥-c bq-tdm-]y≥ ]-c-am-[n-I {]-Xy-b-

im-kv-{X-Øn-\v A-h-sb F-fp-∏w Io-gv-s∏-Sp-Øn' ̀ -cn-®v I-f-

bm≥ I-gn-™-Xm-bn D-d-∏n-°p-∂p. "]-g-»n-˛-k-a-c' Im-cy-Øn¬

Im-c-W-am-bn Dƒ-t®¿-∂n-cn-°p-s∂-∂v {^≥-kv D-∂-bn-°p-

∂Xv Cu-Ãv C-¥ym I-º-\n-bpw ]-g-»n-cm-Pm-hp-am-bp-≈ "]-c-

am-[n-Im-c-ß-fp-sS kw-L-´-\w' ( clash of sovereignties) B-Wv.

C-Xv H-cp k-¶¬-]-sa-∂ \n-e-bn¬ , Ip-{]-kn-≤-am-b "kw-kv-

°m-c-ß-fp-sS kw-L¿-j'sØ ( clash of Civilisation) \-sS-X-

s∂ [z-\n-∏n-°p-∂p-≠v. am-{X-a-√ , 1805 ¬ sIm-√-s∏-Sp-∂-Xn-

\p ap-ºp-≈ aq-∂v Z-i-I-ß-fn¬ Ip-d-™-Xv aq-∂p-]-£-tØ-

s°-¶n-epw X-s‚ "Hm-tcm-tcm Z-it]m-se' Iq-dpam-dn "N-hn-ń

]b-‰n-b' tIm-´-bw tI-c-f-h¿-Ω-bp-sS sN-bv-Xn-Iƒ \n-c-Øn-

sh-®m¬ Cu "\m-´p-cm-Pm-hn's‚ cm-jv-{So-b tN-jv-S-Iƒ-°v

\n -Zm-\-am-bn -cn -°p-∂-Xv {^≥-kv hn -[n -®-Xp-t]m-ep -≈


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"]-c-am-[n-Im-c'am-bn-cp-∂p F-∂-Xn-\v bm-sXm-cp \n-›-b-hpw

Im-Wp-∂n-√. a-dn-®v, H-cp-hm-Z-sam-gn-hm-°m≥ A-X-ß-s\-X-

s∂-bm-bn-cp-s∂-∂v h-I-sh-®v sIm-Sp-Øm¬, ]-g-»n-cm-Pm-hv

{]-Xn-\n-[m-\w sN-bv-X "]-c-am-[n-Im-cw' k-Øm-]-c-am-bn G-I-tam

cm-jv-{So-b-am-bn A-\-\y-tam B-sW-∂p-h-cpw. Cu A-\-\y-X;

(H-cp-]-t£, Kq-V-am-bn tXm-∂m-hp-∂) C-°m-e-sØ-∏-‰n \n-e-

hn-ep-≈ km-[m-c-W N-cn-{Xm-h-t_m-[-Øn-s‚ ]-›m-Ø-e-

Øn¬ \n-e-\n-ev-°m-Ø-Xm-Wv.'

Cu {]-_-‘w "]-g-»n-˛ k-a-c'ß-sf D-]-Po-hn-°p-∂n-√

F∂-Xn-\m¬ ta¬ h-kv-Xp-X-I-sf Ip-dn-®p-≈ H-cp \n-jv-Ir-jvS

A-t\z-j-W-Øn-\v C-hn-sS ]-gp-Xn-√. F-¶n-epw A-t\-I-hpw,

k¿-Δ-hp-am-bn {]m-Kv-˛-B-[p-\n-I sX-∂n-¥y-bn-em-I-am-\w H-cp

{]-Xn-`m-k k-am-\w Im-Wm-hp-∂ Du-lm-[n-jvTn-X ]-¶m-fn˛

cmjv-{So-b-am-bn-cp-∂p ]-g-»n-°p-≠m-bn-cp-∂-Xv F-∂v am-{Xw

Chn-sS ]-d-™p sh-°p-∂p. Iº\n hn-cp-≤-X A-Xn-s‚ hf-sc

Im-en-Iam-b ap-J-ß-fn-sem-∂v am-{X-am-bn-c-p∂p.

X-ß-fp-sS D-d-∏p-I-fn-se-Øn-t®-cm≥ {^≥-kn-s\-t∏m-

ep≈ N-cn -{X-Im-c¿ A-Sn -ÿm-\-am-°p-∂ _¿-\m-Uv

tIm-l≥3, tdm-fm-≠v C≥-U≥4 F-∂n-h-cp-tS-bpw A-h¿-°v

injy-s∏-´ \n-t°m-fm-kv Un¿-Iv-kn-t‚-bpw5 C-¥y≥ cm-Pm-Xz

]-cn-Wm-a-sØ kw-_-‘n-®p-≈ \n-K-a-\-ßƒ hym-]-I-am-bn

tNm-Zyw sN-ø-s∏-ń-´p-≠v.6 C-h¿ ap-tºm-´p sh-°p-∂ tIm-f-\n

A-[n-Im-c-Øn-s‚ ̨ A-°m-e-tØ-°p-≈ C-¥y≥ ]-cn-Wm-a-

Øn-s‚ ̨ hn-a¿-i-\-bp-‡n-Iƒ ]-cn-tim-[n-®m¬ A-h-bn¬ A-

¥¿-eo-\-am-bn-cn-°p-∂-Xv A-Xn-ù-Xn-I-am-b H-cp kmw-kv-°m-

cn-I k-Ø-sb-°p-dn-®p-≈ Hm-dn-b‚-en-Ãv _m-[ ( obsession )bmsW-∂v A-`n-{]m-b-ap-b¿-∂n-´p-≠v. co-Xn im-kv-{X-]-c-am-b

H-cp hn-j-a-k-‘n( predicament )bm-bn C-Xn-s\ Im-Wp-∂-Xn-\p

]-I-cw tZ-io-b-hm-Z-Øn¬ Nn-´-s∏-Sp-Ø-s∏-´ hn-hn-[-bn-\w

Ncn-{X-c-N-\m-k-t¶-X-ßƒ, X-ß-fp-sS ]-c-tZ-io kv-]¿-≤

( xenophobia ) bp-sS tXm-X-\p-k-cn-®v Cu _m-[-sb X-cw

t]mse "a-d-°p-S-bn-se-gp-∂-≈n-°p-∂-Xpw Im-Wm-h-Xm-Wv.7


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tZ-i-cm-jv-{S-Øn-s‚-bpw tIm-f-\n-`-c-W-Øn-s‚-bpw ̀ u-Xn-

I-hpw A-Xo-{μo-b-hp-am-b A-Xn¿-Øn-Iƒ ÿn-c-s∏-´p-h-cp-∂-

Xn-\p ap-ºp-≈ ÿ-e-˛-Im-e-ß-fp-sS N-cn-{X-]T-\-Øn¬

"tZiw' "tIm-f-\n' t]m-se-X-s∂ Z-an-∏n-°p-∂ H-cp ⁄m-\-

km∂n-[y-am-Wv. "th-´'bv-°pw "C-c'bv-°p-an-S-bn-se a-‰v hn-iv-—n-

∂-am-b A-Xn-Po-h-\-km-[y-X-I-sf-sbm-∂pw A-Xv B¿-°pw

Im-Wn-®p-sIm-Sp-°m-dn-√.

Cu \n-e-]m-Sp-I-fn¬ \n-∂v hn-`n-∂-am-bn Im-cy-ß-sf

ImWm-\p-≈-{i-aw 1999˛¬ Zn-eo-]v-ta-t\m≥ F-gp-Xn-b "lu-

k-kv ss_ ko: tÃ-‰v t^m¿-ta-j≥ F-Iv-kv-]n-cn-sa‚ v-kv

C≥ a-e-_m¿ 1760˛1800' F-∂ {]-_-‘-Øn¬ A-S-bm-f-s∏-

Sp-Øp-∂p-≠v.8Xp-d-∂ cm-jv-{So-b kw-L¿-j-ßƒ cm-jv-{So-b-ÿm-]-\-ß-

fp-sS cq-]o-I-c-W-Øn¬ sN-ep-Øp-∂ kzm-[o-\w Cu {]-_‘w

Du-∂n-]-d-bp-∂p. ssa-kq¿ "\-hm-_n' a-fi-e-Øn¬ \n-∂pw

1760Iƒ ap-X¬ a-e-_m¿ Xo-c-tØ-°v B-h¿-Øn-®v sIm-≠n-

cp-∂ Iq-en-∏-S-Iƒ ]n-∂o-S-hn-sS ÿm-]n-X-am-b "Jp-Zm-_m-Z v'

k¿-°m-cn-s‚ Io-gn-epw Xp-S¿-∂n-cp-∂-Xm-bn \-ap-°v A-dn-bmw.

A-Ø-c-Øn-ep-≈ ap-Jy-am-bpw "Iq-en-t®-I'sØ D-]-tbm-Kn-

®p-≈ sIm-≈ap-X-se-Sp-∏p-Iƒ, sX-≠]n-cn-hp-Iƒ, cm-jv-{So-b

A-[n-Im-c-{]-tbm-K-Øn-s‚ ta-J-e-bn¬ B¿-°pw ]-co-£-W-

ßƒ \-S-Øm-\p-X-Ipw hn-[w H-cp km-aq-lym-h-ÿ a-e-_m-

dn¬ kw-Pm-X-am-°n-bn-cp-∂p F-∂v ta-t\m≥ A-̀ n-{]m-b-s∏-Sp-∂p.

C-Ø-cw ]-co-£-W-ß-fn¬ ]-e-Xpw km-l-ko-I-hpw, ]n¬-

°m-e-Øv “A-tº ]-cm-P-bw-” F-∂v hn-e-bn-cp-Ø-s∏-´p-t]m-b-

h-bpw B-bn-cp-∂p. F-¶n-epw "Jp-Zm-_m-Zn' bp-sS C-S-bv-°n-S-bv-

°p-≈ ]n≥-h-en-b-ep-Iƒ; 1789˛-te-bpw 1791˛-te-bpw A-Xn-

s‚ ssk-\n-I-]-cm-P-bw, {]m-tZ-in-I; hn-ti-jn-®pw "Xp-°n-cn'

A-Sn-ÿm-\-Øn¬ km-aq-ly-am-bn I-W-°n-se-Sp-°-Ø-°-h-

Æ-ap-≈ cm-jv-{So-b-ÿm-]-\-ßƒ D-≠m-°n-sb-Sp-°p-∂-Xn-\v

X-Xv-]-c-I-£n-I-sf k-lm-bn-®p. Cu hn-`m-Kw ]-e-bn-S-ß-

fnepw K-Wy-am-b co-Xn-bn¬ hn-P-bw ssI-h-cn-®p F-∂p-


ABH

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YIL

thWw I-cp-Xm≥.

I-S¬-hm-Wn-Py-hpw I-c-Ir-jn-bpw - Im-e-ß-fm-bn a-e-_m-

dn¬ \n-e-\n-∂n-cp-∂ km-[y-X-I-fm-bn-cn-s° X-s∂ 18˛mw\q‰m-≠-h-km-\w C-h-bv-°v Xn-I-®pw ]p-Xn-b Nn-e-{]m-tbm-P-

I-tc-bpw h-cn-°m-sc-bpw In-ń-bn-cp-∂p.

Cu h-I {]m-tZ-io-I-am-b A-Uv-tlm-Iv s]m-fn-‰n-°¬ kw-

hn-[m-\-ß-fp-sS kz-`m-h-sØ kw-_-‘n-t®m {]-h¿-Ø-

\sØ kw-_-‘n-t®m ̨ "lu-kv tlmƒ-Up-Iƒ' F-∂ km-am-\y

h¿-§o-Im-c-I-a-√m-sX-˛ ta-t\m≥ A-[n-I-sam-∂pw ]-d-™p-

ImWp-∂n-√. F-∂m¬ A-t±-l-Øn-s‚ a-‰v ]T-\-ß-fn¬ \n-∂v 9,

h-S-°≥ a-e-_m-dn¬ 19˛mw \q-‰m-≠v ]-Ip-Xn-tbm-sS i-‡n-a-

Øm-b km-∂n-≤y-am-bn am-dn-b "X-d-hm-Sp-Iƒ' C-Ø-c-Øn-

ep≈ I-e-°-Im-e-Øn-s‚ cm-jv-{So-b am¬-k-cy-Øn-s‚ kzm`m-

hn-I ]-cn-W-Xn-I-fm-Wv F-∂ kq-N-\ e-`n-°p-∂p-≠v.

H-cp ]-t£ 18˛mw \q-‰m-≠n-se hn-hn-[-bn-\w cm-jv-{So-b

G¿-∏m-Sp-Iƒ-s°-√#w s]m-Xp-hm-bn H-cp kz-`m-h-am-bn \n¿-tZ-

in-°m-hp-∂-Xv "A-Uv-tlm-°n-k'sØ-bm-bn-cn-°pw. Im-e-ß-

fm-bn \n-P-s∏-Sp-Ø-s]-ń-cn-°p-∂ \n-b-Xn-Iƒ-°pw co-Xn-Iƒ-

°pw A-∏p-d-tØ-°v; ]-e-t∏m-gpw A-h-sb A-Xn-ew-Ln-®p-

sIm-t≠m ]p-\¿-\n¿-Δ-Nn-®p-sIm-t≠m \-S-∏n-em-°-s∏-Sp-

Itbm, \-S-∏n-em-°m≥ {i-an-°-s∏-Sp-I-tbm sN-øp-∂, A-`n-hr-

≤n-em-°m-°n-bp-≈ ]-≤-Xn-I-fn¬ G¿-s∏-Sp-∂-Xn-s\-bm-Wv

A-Uv-tlm-°n-kw F-∂ kw-⁄ D-]-tbm-Kn-®v C-hn-sS kq-Nn-

∏n-°m≥ {i-an-°p-∂-Xv.

hn-h-£m-]-c-am-bn C-Ø-cw ]-≤-Xn-Iƒ hn-[zw-k-I (Sub-versive) kz-`m-h-ap-≈-h-bpw, {]-hr-Øn-tb-bpw \n-hr-Øn-

tbbpw kw-_-‘n-® \n-jvTm-fl-I (Purist) X-Xz-ßƒ-°pw

Hu]-Nm-cn-I (Formal) am-Xr-I-Iƒ-°pw F-Xn-cn¬ \n-e-sIm-

≈p-∂-h-bp-am-Wv. k-ao-]-ÿ-am-b h-I-I-sf am-{Xw D-]-tbm-K-

s∏-Sp-Øn k-Xz-c-am-b {]-iv-\-ßƒ ]-cn-l-cn-°p-hm≥ {i-an-°p∂

A-Uv-tlm-Iv ]-≤-Xn-Iƒ B A¿-∞-Øn¬ Xo¿-Øpw sa- n-

bm-\n-Iv A-h-Im-i-hm-Zw ]p-e¿-Øm-Ø-h-bpw I -̈P-Iv-{S-ep-am-Wv.


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A-[n-Im-c ssI-am-‰-Øn-s‚-bpw "\m-Sp-`-c-W'Øn-s‚-bpw

ap-X¬ A-Sp-°-f-tZm-jw h-sc-bp-≈ sN-bv-Xn-I-sf kw-_-

‘n®v \-ap-°n-∂v e-`y-am-Ip-∂ 18˛mw \q-‰m-≠n-se X-t±-io-b

"hn-Pm-cn-∏v I-c-W-ßƒ']-cn-tim-[n-®m¬ A-t∂-h-sc \n-e-\n-

∂n-cp-∂-Xm-bn A-h-Im-i-s∏-´ "Io-g-°w ap-d-Iƒ' ]-e-Xpw

A¤p-X-sa-∂-t]m-se ̀ m-j-bm-Im-Xn-cn-°p-∂-Xn-\v A-\-h-[n

D-Zm-l-c-W-ßƒ \-ap-°v Im-Wm≥ I-gn-bpw.a-e-_m-dn¬ \n-∂p≈

I-º-\n-°-®-h-S-tc-J-I-fn-em-h-s´, \n-b-X-am-b ap-s∂m-cp-°-

ß-tfm-Sv Iq-Sn Xo¿-∏n-®p-d-∏n-°-s∏-´ hm-ß¬ I-cm-dp-Iƒ

{]tXy-In-®v H-cp Im-c-W-hpw Iq-Sm-sX X-I-cp-∂-Xm-bpw, I-º-\n

G-P‚p-am¿-°v A-h-c-h¿ \n-tbm-Kn-°-s∏-´ A-ßm-Sn tI-{μ-ß-

fn-se “A-∂-∂v \-S-∏v-” hn-e-bn-epw Xq-°-Øn-epw ]n≥-Xp-S-tc-

≠n-h-cn-I-bpw sN-øp-∂p-≠v.

18˛mw \q-‰m-≠n-se a-e-_m-dn-s\ ]-cm-a¿-in-°p-∂ ap-Jy-[m-c

N-cn-{X-km-ln-Xy-Øn¬ "A-Uv-tlm-Iv' F-∂v Cu {]-_-‘w

hn-fn-°p-∂ C-\w {]-Xn-̀ m-k-ßƒ {]-Xy-£-s∏-Sp-∂p-≠v. F∂m¬

an-° N-cn-{X-Im-c-cpw A-h-sb “B-[p-\n-I-˛-]q¿-Δ ̂ yq-U¬

A-cm-P-I-Xz-Øn-s‚ B-[n-Im-cn-I sX-fn-hp-”I-fm-bm-Wv I-≠n-

cn-°p-∂-Xv. a-‰v Nn-e¿ A-h-sb A-e-k-cm-Pm-°-fp-sS ]n-Sn-∏p-

tI-Sn≥ ̂ -e-sa-t∂m B-[p-\n-I-]q¿-Δ X-\-Xv kw-kv-Ir-Xn-bp-sS

\n-jv-I-f-¶-X-sb-t∂m H-s°-°-≠v B-iz-kn-°p-∂p. {]-_-e-

am-b a-s‰m-cp hm-Z-K-Xn “bq-tdm-]y≥ I-®-h-S-°-º-\n-I-fp-am-

bp≈ kw-k¿-K-Øn¬ A-\n-hm-cy-am-b-¥¿-`-hn-®, F-∂m¬

ae-_m-dn-se \n-›-e (Stationary) hy-h-ÿ-sb ]p-tcm-K-a-\-]-

c-am-bn A-ÿn-c-s∏-Sp-Øp-∂ am-‰-ß-fm-bn-” C-Xn-s\-sbm-s°

hn-e-bn-cp-Øp-∂p.

C-Xn¬-\n-∂v hn-`n-∂-am-bn a-e-_m¿ Xo-c-sØ cm-jv-{So-b

kw-L¿-j-ß-tf-bpw A-Xn¬ {]-iv-\-h¬-°-cn-°-s∏-´ cm-jv-

{So-b-°q-dn-s\-bpw ]-‰n I-S-Ø-\m-Sv F-∂, h-S-°≥ a-e-_m-

dnse tI-h-ew A-º-Xv B-t≠m-S-Sp-Øv am-{Xw (1749 apX¬

1799 h-sc) {]-Jym-]n-X \m-´p-cm-Py-am-bn \n-e-\n-∂, H-cp {]-tZ-

i-Øn-s‚ ]-›m-X-e-Øn¬ F-s¥-¶n-epw ]p-Xp-Xm-bn ]-d-bp-hm≥


ABH

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YIL

I-gn-bp-tam F-∂-Xn-te-°p-≈ {i-a-am-Wo {]-_-‘w. I-º-\n

tIm-bv-a-bn-te-°p-≈ ]-cn-h¿-Ø-\ k-‘n-bn¬ \m-´p-cm-jv-{So-

b-Øn-s‚ K-Xn F-¥m-bn-cp-∂p F-∂-Xpw C-Xn¬ Ip-d-s™m-

∂m-tem-Nn-°m≥ sa-\-s°-ń-´p-≠v. C-hn-sS {]-[m-\ sX-fn-hp-

I-fm-bn D-]-tbm-Kn-°p-∂-Xv ]-Xn-s\-´mw \q-‰m-≠-h-km-\-

Øn¬ I-S-Ø-\m-ń-se-gp-X-s∏-´ I-Øp-I-fpw l¿-Pn-I-fp-am-Wv.

A-h-sb-t∏m-se X-s∂ k-a-Im-eo-I-hpw {]m-tZ-in-I-hp-am-b

as‰m-cp Iq-´w D-]-Zm-\-ßƒ, B-Zy-Im-e I-º-\n "ss]-am-in

IW-°p'I-fm-Wv.

h-S-°≥ a-e-_m-dn¬ \n-∂v e-`n-°p-∂ B-Zy Z-kv-Xp¿ /

It\-jp-am-cn dn-°m-Up-I-fm-b C-h I-S-Ø-\m-Sn-s\ kw-_-

‘n-®v a-e-bmw-sIm-√w 974 ap-X¬-°v e-`y-am-Wv. N-cn-{X-Im-c-

∑m-cp-sS C-Xp-h-sc-bp-≈ {i-≤-bn¬ s]m-Xp-hn¬ s]-Sm-Xn-

cp∂ "ss]-am-in'tc-J-Iƒ A-h-bp-sS Im-e-Øv kw-̀ -hn-®-Xmbv

h-f-sc ]n-∂o-Sv hn-[n-®v sh-® ]-cn-h¿-Ø-\-ß-sf kw-_-‘n-®v

kq-£v-a-am-bn ]p:\-cm-tem-Nn-°p-∂-Xn-\v \-sΩ k-lm-bn-t®-

°m-hp-∂ A- ¬ D-]m-Zm-\-ß-fm-Wv. tIm-gn-t°m-Sv do-Pn-W¬

B¿-s°-bv-hv-kn¬ e-`y-am-b ss]-am-in I-W-°p-]p-kv-X-I-ß-

fp-sS Iq-´-Øn¬ I-S-Ø-\m-sS-∂v Xm-eq-°m-bn t]-cn-S-s∏-´

ÿ-e-]-cn-[n-bn-se H-cp A-¥-c (Interior) slm-_-fn-bm-b-

]md-°-S-h-sØ tZ-i-Ø-d-I-sf Ip-dn-®p-≈ I-sø-gp-Øv I-W-°v

]p-kv-X-I-ß-fm-Wv Cu {]-_-‘w ap-Jy-am-bpw D-]-tbm-Kn-®n-cn-

°p-∂-Xv.

II cm-jv-{So-b-Iq-dn-sâ c-−p-e-I-§Ä: I-S-¯-\m-«n-se Jp-Zm-_m-Zn-bpw I-¼-\n-bpw

"Jp-Zm-_m-Zv' k¿-°m-cn-°v Io-gn-se ]-Sn-™m-d≥ Xp-°n-cn-

I-fn-sem-∂n¬ s]-ń-cp-∂ I-S-Ø-\m-Sv "Xm-eq-°v "sX-s° a-e-

_m-dn¬ \-S-∂-Xp-t]m-ep-≈ ssa-kq¿ ss]-am-in-°v hn-t[-b-

am-bn-cp-∂n-√. A¿-j-Zv t_-Kv-Jm-s‚-bpw (C.1783) ]n-∂o-Sv cmw

enw-Kw ]n-≈-bp-sS-bpw "D-`-b-ss]-am-in' tIm-c-∏p-g-°v h-S-°v


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Ip-dp-{º-\m-´v h-tc-tb D-≠m-bn-cp-∂p-≈q10. C-Xn-s‚ A¿-∞w

ssa-kq¿ \n-Ip-Xn-b-{¥-Øn-s‚ I-S-Ø-\m-ń-se {]-hr-Ø-\-

coXn-sb kw-_-‘n-®v sX-°≥ a-e-_m¿ A-\p-`-h-ß-fp-sS

shfn-®-Øn-ep-≠m-°n-b s]m-Xp-[m-c-W-Iƒ a-Xn-bm-hn-√

F∂v X-s∂-bm-Wv. h-S-°≥ a-e-_m-dn-se k-hn-ti-j-am-b

cmjv-{So-b-{]-{In-b-I-fp-sS 18˛mw \q-‰m-≠n-se {]-Ir-Xw I-W-

°n-se-Sp-Øp-sIm-≠v am-{X-ta C-Xn-s\-°p-dn-®v F-s¥-¶n-epw

\n-cq-]n-°m≥ I-gn-bq.

I¿-Wm-ń-Iv {]-tZ-i-ß-fn¬-\n-∂v 17˛mw \q-‰m-≠-h-km-\-

tØm-sS X-s∂ C-S-bv-°pw X-e-bv-°p-ap-≈ kw-L-Sn-X km-bp-

[-sIm-≈-Iƒ h-S-°≥ a-e-_m¿ k-μ¿-in-®v t]m-I ]-Xn-hp-

≠m-bn-cp-∂p. s]m-Xp-N-cn-{X-ß-fn¬ Ku-\n-°-s∏-Sm-Xn-cn-

°p∂ C-Ø-cw ap-X-se-Sp-∏v A-{I-a-W-ßƒ sX-∂n-¥y-bn-se

]-e-{]-tZ-i-ß-fp-sS ]-›m-X-e-Øn-epw Cu-b-Sp-Ø-Im-e-Ømbn

hn-i-Z-am-bn ]Tn-°-s∏-Sm-\pw {]m-Kv-˛-B-[p-\n-I {]-Xn-`m-k-

ßƒ F-∂ \n-e-bv-°p-≈ A-h-bp-sS cm-jv-{So-b hn-h-£-Iƒ

sh-fn-s∏-´v h-cm-\pw Xp-S-ßn-bn-´p-≠v11.h-S-°≥ sIm-¶-W-Øo-c-sØ kn-±n-Iƒ, B-¶-dn-b-Iƒ

apX¬ Xp-S-ßn, _o-Z-\p¿ ̨ sF-°-cn \m-b-°¿, thm-U-b¿-˛-

Ip-S-Iv cm-Pm-°ƒ h-sc C-S-bv-°n-S-bv-°v a-e-_m¿ k-μ¿-in-®v

t]m-bn-´p-≠v. ]-Xn-s\-´mw \q-‰m-≠n-s‚ c-≠mw Z-i-I-Øn-∂-h-

km-\w [¿-Ω-Sw Zzo-]v h-sc h-∂p-I-b-dn-b tkm-a-ti-J-c

(1714˛1739) \m-bv-°-s\ C-°q-´-Øn¬ F-Sp-Øv ]-d-tb-≠-

XmWv. h-S-°≥ a-e-bm-f-Øn¬ A-Xp-h-sc-°p-≠m-bn-cp-∂

"\n¿-Ω-cym-Z'I-sf ]p-Xp-Xm-bn \n¿-W-bn-°m-\pw “tIm-e-Øp-

\m-Sv s]m-fn-‰n-°¬ ¢-Ã-dn-”¬ \n-e-hn-ep-≠m-bn-cp-∂ cm-jv-{So-b

_-‘-ß-sf (cm-P-_-‘p-Xz-tØ-bpw X-s∂) Iq-Sp-X¬ X¿-°-

`-cn-X-am-°m-\pw sF-t°-cn-bm≥-am¿-°v I-gn-™p.

L-S-\m-]-c-am-bn hn-tI-{μo-I-cn-°-s∏-́ -h-bm-bn-cn-°p-tºmƒ

X-s∂ tI-{μo-Ir-Xm-[n-Im-c-Xz-c -\n-c-¥-cw {]-I-Sn-∏n-°p-∂;

NS-ßp-h¬-°r-X-am-b hn-`-h-]p-\¿-hn-X-c-W {]-{In-b-sb D-]-

Po-hn-°p-tºmƒ-Ø-s∂ "]-≠p-Io-gv-∂m-fn¬'°m-Wm-Ø-hn-[w


ABH

ILA

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ALA

YIL

"]n-Sn-®v ]-dn-°p-∂;' C-c-´-hy-‡n-Xz-tØm-Sv Iq-Sn-b-cm-jv-{So-b-

ÿm-]-\-ß-fp-sS {]m-tZ-in-I-X-e-Øn-ep-≈ B-hn¿-`m-hw

CØ-cw ap-X-se-Sp-∏v k-μ¿-i-\-ß-fp-sS G-‰-hpw {]-[m-\-s∏-´

\o-°n-bn-cn-∏m-bn am-dp-∂-Xv \-ap-°v C-°m-e-Øv Im-Wm≥

I-gn-bpw.

\m-b-I-°m-e-Øn-s‚ H-cp cm-jv-{So-b Xp-S¿-®-sb-t∂m-Ww

ssa-kq¿ \-hm-_n-s‚ h-c-hn-s\-bpw a-e-_m-dn-se A-Xn-s‚

km-∂n-[y-sØ-bpw A-S-bm-f-s∏-Sp-Øn-bm¬ C-ßv h-S-°v I-S-

Ø-\m-S≥ slm-_n-fn-I-fn-se ssa-kq¿ ss]-am-in-bp-sS A-̀ m-hw

]p-Xn-b Nn-e \n-co-£-W-ßƒ A-h-X-cn-∏n-°m≥ \-ap-°v

ss[cyw \¬-Ipw F-∂v Cu {]-_-‘w I-cp-Xp-∂p.

“cm-Pm-hv _-e-Øm-se A-S-°n-bn-cn-°p-∂ F-s‚ h-kv-Xp-

h-I H-s°-bpw H-gn-∏n-®v (X-∂v) F-s‚-bpw F-s‚ Ip-™n-°p-

ńI-fp-sS-bpw Zn-h-k-hr-Øn I-gn-∏m≥ C-√m-bv-I-sIm-≠v, PT-

cm-·nI-Øp-∂-Xv a-lm-cm-P-{io [p-ssc-Iƒ A-h¿-I-fp-sS

Zbm-I-Sm-£w B-bn-cn -°p-∂ A-ar-Xw sIm-≠v im-¥w

h-cp-Øn c-£n-t°-Ww-”.“a-e-bmw-sIm-√w 983 ta-Sw 25˛mw Xn-ø-Xn-bm-bn h-S-I-c

slm-_n-fn-bn-se sN-∂-aw-K-ew tZ-i-sØ Im-s°m-c C-√-Øv

{_m-“-W-Kr-l-Øn¬ A-\m-Y-am-bn-cn-°p-∂ A-Ω-” a-Zn-cm-in

kw-ÿm-\-sØ k-Z¿A-Zm-e-Øn-se “[z-c” A-h¿-I-fp-sS

k∂n-[m-\-Øn-¶-te-°v F-gp-Xn-t_m-[n-∏n-® "hn-Øo- -\n¬-'

\n-∂p-≈ H-cp k-¶-S A-t]-£-bm-Wv ap-I-fn-ep-≤-cn-®-Xv.

{iocw-K-]-´-Ww k-‘n-I-fp-sS Hu-tZym-Kn-I-X-bv-°v G-Xm-\pw

am-k-ßƒ-°v ap-ºv I-S-Ø-\m-ń¬ cm-Pm-hm-bn A-h-tcm-[n-°-

s∏-´ s]m¿-fm-Xn-cn D-Z-b-h¿-Ω≥ X-s‚ {_-“-kz, tZ-h-kz P-∑-

ßƒ A-°m-e-Øv _-e-Øm-se A-S-°n-b A-\ym-b A-h-ÿ-

bm-Wv Cu ]-cm-Xn-bp-sS s]m-cpƒ. "sN-em-hn¬-°m-e-sØ-'

Pm-Xn-lo-\-Xzw B-tcm-]n-®v ]-cm-Xn-°m-cn-bp-sS P-∑-kw-_-

‘n-bm-b h-cn-®m¿-Øp-I-fpw {]-am-W-ß-fpw cm-Pm-hv ]n-Sn-s®-

Sp-Øn-cn-°p-∂p. Cu A-\ym-b "A-S-°wv' h-gn cm-Pm-h "{]-Xn-

°m-c-\m-bn-'cn-°p-∂p. am-{X-a-√,


VOL

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016

“Pm-Xn-lo-\-Xzw a-\- m-se-X-s∂ H-cp-Ø-\v h-∂m-epw

Ah-s‚ h-kv-Xp-h-I A-kv-am-Zn-bm-bn-cn-°p-∂ Pm-Xn-°m¿-°v

A-√m-sX I-≠v A-‰-S-°-am-bn cm-Pm-°-∑m¿-°v A-S-°m≥

(IS-Ø-\m-ń¬) kw-K-Xn-tb-Xp-an-√-”.12

Cu s]-‰o-j-\n¬ k-Z¿ A-Zm-e-Øn-se “[z-c” F-¥v Xo-cp-

am-\-sa-Sp-Øp F-∂v \-ap-°-dn-bn-√. ]-t£ P-∑w A-S-°-ep-

ambn _-‘-s∏-´ Cu hy-h-lm-cw X-e-t»-cn, tIm-gn-t°m-Sv

F∂o ÿ-e-ß-fn-ep-≈ k¿-°o-́ v a-Pn-kv-t{S-́ -∑m-cp-sS ap-ºm-sI

B-Zyw A-h-X-cn-∏n-°-s∏-´-Xm-bpw, C-Ωm-Xn-cn cm-Pm-hn-s\-Xn-

cm-b tI-kp-Iƒ h-S-°≥ a-e-_m-dn¬ A-\ym-b-°m¿-°-\p-

Iqe-am-bn hn-[n-°-s∏-Sp-∂-Xv k¿-Δ-km-[m-c-W \-S-∏m-bn-

cp∂p F-∂pw Cu I-Øn¬ \n-∂v hy-‡-am-Ip-∂p-≠v.

X-s‚ ]-cm-Xn-°v D-t]m¬-_-e-am-bn A-d-°-se P-∑w Nn-d-

°¬ cm-Pm-h-S-°n-b tI-kpw I-S-Ø-\m-s´ aq-hm-bn-cw \m-b¿

cm-Pm-hn-s\-Xn-cn¬ \¬-In-b tI-kn-se cm-Pm-bv-a-hn-cp-≤-hn-

[nbpw “Im-s°m-c C-√-sØ A-Ω-” ]-cm-a¿-in-°p-∂p-≠v.

a-e-_m¿-Xo-c-sØ {]m-Kv ̨ B-[p-\n-I cm-Pm-bv-a-bp-sS N-cn-

{X-]-cn-Wm-a-Øn-se h-f-sc \n¿-Æm-b-I-am-b H-cp k-‘n-sb-

Ip-dn-°p-∂-Xm-Wv Cu s]-‰o-j≥ F-∂v Cu {]-_-‘w A-\p-

am-\n-°p-∂p. C-Xv ta¬ kq-Nn-∏n-®-Xp-t]m-se H-‰-s∏-´ H-cp

kw`-h-a-√. a-dn-®v \m-ń¬ \-S-°p-∂ A-Xy-¥w k-Po-h-am-b

cmjv-{So-b kw-L¿-j-Øn-s‚ Xp-S¿-®-bp-sS `m-Kw X-s∂-

bmWv.

]-Xn-s\-´mw \q-‰m-≠-h-km-\-sØ I-S-Ø-\m-S≥ slm-_n-

fn-I-fn¬ Zr-iy-am-Ip-∂ cm-jv-{So-b kw-L¿-j-ß-fn¬ {]-[m-\-

am-b “aq-hm-bn-cw-\m-b¿-” ap-Jy-ÿ-k-©-b-hpw I-S-Ø-\m-´v

cm-Pm-hp-am-bp-≈ X¿-°-Øn¬ \n-∂m-Wv Cu Xp-S¿-® (Contuinity)"sh-≈-hpw h-f-hpw kzo-I-cn-°p-∂-Xv'. 1749 ap-X¬-°p-≈ I-S-

Ø-\m-Sv cm-Py-Øn-s‚ N-cn-{X-Øn¬ Cu X¿-°-hpw C-Xn-se

Hcp {]-[m-\-]-£-am-b “aq-hm-bn-cw \m-b¿-” F-∂ ÿm-\n-

kaq-l-Øn-s‚ D-¤-h-hpw s]m¿-fm-Xn-cn-am-cp-sS cm-Pm-Xzw

t]m-se-X-s∂ A-hy-‡-am-Wv. F-∂n-cn-°n-epw \-ap-°n-∂v


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e`y-am-Ip-∂ "]-g-»n-tc-J'I-fn¬ A-®-Sn-°-s∏-ń-cn-°p-∂ Nn-e

I-Øp-Iƒ C-°q-´¿ I-S-Ø-\m-s´ tZ-i-Ø-d-Iƒ tI-{μo-I-cn-®v

G-d-s°m-sd kz-X-{¥-am-b cm-jv-{So-b \n-e-bp-≈ ÿm-\n-I-

fm-Wv F-∂ {]-[m-\ kq-N-\ e-`n-°p-∂p-≠v.

“]-g-»n-tc-J-”bn¬ \-{ºv 13 ˛-_n B-bn-s°m-Sp-Øn-cn-

°p∂ B-b-t©-cn sN-º-‰-Ip-dp-∏v, ]-d-ºn¬ F-sf-Ip¿ Ip-dp-∏v,

F-S-t®-cn tXm-´-Øn¬ \-ºym¿ , Hm¿-°m-t´-cn \-ºym¿ ap-X¬

t]¿ ÿm-\n-I-fn¬ \n-∂v X-e-t®-cn h-S-°≥ kq-{]-≠≥

Ah¿-Iƒ {In-Ã-^¿ ]o-en-Iv A-b-®v In-ń-b l¿-Pn13 I-S-Ø-

\m-´v cm-Py-Øn-\-I-Øv \-S-°p-∂ A-[n-Im-c-Nw-{I-a-W-sØ-

°p-dn-®p-≈ hy-‡-hpw A-h-K-Wn-°m-\m-hm-Ø-Xp-am-b sX-fn-

hp-Iƒ \¬-Ip-∂p.

H-∂m-a-Xm-bn, ta¬ l¿-Pn-°m¿ X-ßƒ “I-S-Ø-\m-Sv-aq-hm-

bn-cw-” F-∂ ÿm-\n-k-ap-®-b-Øn¬ ti-jn-s∏-ń-cn-°p-∂-h-

cm-Wv F-∂pw X-ß-fp-sS {]m-tZ-in-I a-fi-e-ß-fm-b tZ-i-Ø-

d-I-fn¬ "ap-X-se-Sp-∏v', "ÿm-\-am-\w' \-S-Øn-∏v F-∂o \n¿-

Æm-b-I {]-hr-Øn-Iƒ Im-e-ß-fm-bn \n¿-Δ-ln-®v h-cn-I-bm-bn-

cp-∂p F-∂pw A-h-Im-i-s∏-Sp-∂p-≠v.

a-e-bmw-sIm-√w 941 (1766) h-sc aq-hm-bn-cw-\m-b¿ X-ß-

fpsS A-[n-Im-c-{]-tbm-K-Øn-s‚ a-fi-e-Øn¬ “a-‰v H-cm-sf

I-ev-]-\-°v'' \-S-∂n-ń-√m-Ø-h-cm-W-s{X. A-h¿ “A-h-c-h-

cp-sS tZ-i-Ø-d-I-fn¬ \n-∂v F-Sp-t°-≠-Xv F-Sp-°p-I-bpw \-S-

tØ-≠ ÿm-\-am-\-ßƒ H-°-bpw \-S-Øp-I-bpw-” sN-bv-Xp.

A-s°m-√w ao-\-am-kw ssa-kq¿ \-hm-_v ssl-Z¿ B-en-

bp-sS ]-S-h-c-hn¬- A-∂-sØ X-ºp-cm≥ cm-Pyw hn-s´-gp-∂-≈n-

t∏m-bn. F-Sp-]-Sn-bp-≈ Cu \n-jv-{I-a-W-tØm-sS kw-Pm-X-

amb cm-Pm-Xz-Øn-s‚ A-`m-h-Øn¬ ]-t£, "aq-hm-bn-cw

\mb¿' X-ß-fp-sS tZ-i-Ø-d-Iƒ hn-t´m-Sn-bn-√.

"A-b-Xn-]m-I≥' F-∂v s]m-Xp-hn¬ h-S-°≥ a-e-_m-dn-se

hn-hn-[-bn-\w kv-a-c-W-I-fn-e-dn-b-s∏-Sp-∂ \-hm-_v ssl-Z¿

B-en-bp-sS B-K-a-\-tØm-sS a-e-_m¿ cm-Pm-°-fn¬ Nn-e¿

]te Im-c-W-ß-fm¬ th-Wm-́ v I-c-bv-°v c-£-s∏-́ n-cp-∂-Xm-bn


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C-sX-∏-‰n-bp-≈ s]m-Xp-N-cn-{X-ß-sf-√mw `w-Ky-¥-tc-W

km£y-s∏-Sp-Øp-≠v. F-∂m¬, \n-e-hn-se cm-jv-{So-b-a-fi-e-

ß-fn¬ \n-∂p-≈ ta¬-cm-Pm-Xz-Øn-s‚ "cm-bv-°p-cm-am-\'-sa-

t∂m-W-ap-≈ A-`m-hw h-S-°≥-a-e-_m-dn-se {]m-tZ-in-I cm-jv-

{So-b-{]-{In-b-I-fn¬ F-¥v N-e-\-am-Wv D-≠m-°n-b-Xv F-∂v

Cu N-cn-{X-]T-\-ß-fn¬ H-∂pw A-t\z-jn-°-s∏-´-Xm-bn

ImWp-∂n-√.14 C-°m-e-tØ-°m-bn Nn-e N-cn-{X-Im-c≥ A¬-]w

Im¬-]-\n-I-am-bn in-]m¿-i sN-øp-∂15 "ssa-kq¿ B-{I-a-W-

Øn-s\-Xn-sc-bp-≈ \m-b¿ ln-μp sN-dp-Øp-\n¬-∏v " B-t≠m-

Sm-≠v \n-e-\n¬-°-Ø-°-Xm-bn-cp-∂n-√. “Ip-™p-Ip-ń-I-fp-sS

Im-ń¬ ]m¿-∏v-” A-\¬-]-Im-e-tØ-°m-bn-cp-∂p-sh-¶n-epw

AXv G-sX-¶n-epw X-c-Øn¬ k-a-{K-am-b I-em-]-Øp-S¿-®-I-

fp-≠m-°p-∂-Xn¬ hn-P-bn-®v Im-Wp-∂n-√.

c-≠m-a-Xm-bn ta¬-]-Sn-l-c-Pn-bn¬ sh-fn-s∏-Sp-∂-Xv I-∏¬-

I-b-dn-t∏m-b cm-Pm-bv-a-bp-sS (A)km-∂n-≤y-Øn¬ C-∂m-

ńse ÿm-\n-k-ap-´-bw G-s‰-Sp-Ø-Xm-bn A-Xv X-s∂ A-h-Im-

i-s∏-Sp-∂ cm-jv-{So-b-I¿-Ø-hy-sØ-°p-dn-®pw (political Role)Iq-´v I¿-Xr-Xz (collective subjectivity)sØ kw-_-‘n-®p-ap-≈

kq-N-\-I-fm-Wv. “D-≈ P-\-ßƒ H-s° \m-Spw hn-´ t]m-b-Xn-\

ti-jw (aq-hm-bn-cw-\m-b¿) \-hm-_n-s\ (sN-∂v) I-≠ G-sd-

s°m-sd-bm-bp-≈ {Z-hy-hpw sIm-Sp-Ø (X-ßƒ-°v \m-́ n-Xs∂)

\n¬-]m≥ \n-e-bm-°n-” G-sd-s°m-sd-bm-bp-≈ {Z-hyw I-∏-

ambn \¬-In \m-ń¬-X-s∂ "\n¬-]m≥ \n-e' (settlement)16

hmßp-∂-Xn¬ k-∂n-ln-X-am-bn-cn-°p-∂ ]m-{X-[¿-Ωw “cm-Pm-Xzw-”X-s∂-bm-Wv. A- ¬ cm-Pm-hv A-k-∂n-ln-X-am-bn-cn-s°

\hm-_n-t\m-Sv ap-J-Zm-hn¬ am-≤y-ÿ-Øn-\v t]m-Ip-∂

ÿm\n-k-ap-®-bw "cm-Pmw-i'-am-bm-bn-cn-°pw K-Wn-°-s∏-ń-´p-

≠m-hp-I.

C-Xv Xn-I-®pw A-\-\y-tam ]p-Xp-tXm B-b H-cp cm-jv-{So-b

k-ao-I-c-W-a-√. a-dn-®v sX-∂n-¥y-bn-se ap≥-˛-\m-b-I-{]-hn-iy-

I-fn¬ ÿm-]n-°-s∏-´ ap-Kƒ-˛-ap-Kƒ A-\-¥-c cm-jv-{So-b kw-

hn-[m-\-ß-sfm-s°, "\-k¿'(Nazar) A-Y-hm "t]-jv-I-j'v


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(Peshkash) \¬-Im≥ sX-øm-dpw sI¬-]p-ap-≈ ap-Jy-ÿ-hr-μ-

ß-fn¬ ]-e-Xn-s\-bpw “cm-Pm-°ƒ-” B-bn-Ø-s∂ "t]-cv-hn-fn-®v'

km-[p-X (Legtimacy) \¬-In-t∏m-∂n-´p-≠v; "Jn-√-Øv' A-\p-h-

Zn-®v sIm-Sp-Øn-´p-≠v.

a-e-_m-dn-se \-hm-_n-°m-e-Øv B-I-kv-an-I-am-bn e-`y-

amb C-Ø-cw cm-jv-{So-b km-[p-X {]m-tZ-in-I X-e-Øn¬

"cmPm-iw' F-∂-\n-e-bn¬ "ÿm-\n'I-sf i-‡n-s∏-Sp-Øp-I-

bm-Wv sN-bv-Xn-´p-≈-Xv. 942 (1769) A-h-km-\w; ssl-Z-cp-am-

bp-≈ kw-L¿-j-ßƒ-s°m-Sp-hn¬ {]-hm-kw X¬-°m-e-

tØ°v Xo¿-Øv Xn-cn-sI F-gp-∂-≈n-b I-S-Ø-\m-Sv X-ºp-cm≥

\m-ń¬ \n-e-˛-\n-∂ aq-hm-øn-cw \m-b-cp-am-bn \n-cq-]n-°p-

∂p≠v. ti-jw, \-hm-_n-s\ sN-∂v-I-≠v Im-ew H-∂n-\v D-dp-

∏nI 50000 cm-Py-Øn-¶¬ \n-∂v F-Sp-Øv "\-k¿' B-bn \¬-

Im≥ Xo-cp-am-\n-®p. C-ß-s\ H-tc-k-a-bw X-ß-fp-sS a-S-ßn-

sb-Øn-b X-ºp-cm-\p-am-bpw h-S-°≥-a-e-_m-dn-ep-d-® \-hm-_p-

am-bpw k-_q-dm-hm≥ ÿm-\n-I-sf {]m-]v-X-cm-°n-b-Xv Io-g-°w

cm-Pm-[n-Im-c-Øn-s‚ km-t¶-Xn-Im-km-∂n-≤y-Øn¬ X-ßƒ-°v

e-`y-am-bn h-∂ "cm-Pmw-i' Øn-s‚ {]m-am-Wn-I-X H-∂p am-{X-

am-Wv.

Xp-S¿-∂v I-S-Ø-\m-Sv ssl-Z¿ \-hm-_n-\v \n-e-bm-hp-I-bpw,

"\m-Sv H-s° I-≠v-Nm¿-Øn' \n-In-Xn ssa-kq-tc-°v sI-ń X-ºp-

cm-s‚ cm-Pm-Xzw ho-≠pw \n-P-am-°-s∏-Sp-I-bpw sN-bv-Xp.

F¶n-epw aq-hm-bn-cw \m-b-cp-sS tZ-i-Ø-d-I-fn¬ \n-In-Xn A-h-

c-h¿ X-s∂ F-Sp-Øv “cm-Pm-hn-s‚ Xr-ss°-°v sIm-Sp-Øv

t_m-[n-∏n-°¬-” B-bn-cp-∂p co-Xn. Cu co-Xn Im-cy-am-b am-‰-

an-√m-sX 965 (1790) h-sc-°pw, A¬-]w am-‰-ß-tfm-sS tN-em-

hn¬-°m-ew I-S-∂v 966¬ (1791)¬ I-S-Ø-\m-Sv Cw-•o-jv I-º-

\n-b-S-°n-b-Xv h-sc-bpw Xp-S¿-∂p.

Sn-∏p-hn-s‚ "Jp-Zm-_m-Zn'-°p-≈ I-∏w I-S-Ø-\m-ń¬ \n-∂v

F-Sp-°p-∂-Im-cn-b-Øn¬ 960 ap-X¬-°v H-cp {]-tXy-I X-cw

]pXp-a ÿm-\n-Iƒ-°v A-\p-`-h-s∏-´p-Xp-S-ßp-∂p. ta¬ kq-Nn-

∏n-® l-c-Pn-bn¬ {In-kv-X-^¿ ]o-en-°v ap-ºm-sI ÿm-\n-Iƒ


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A-h-sc Nq-gv-∂v A-∂v \-S-∂ "k-¶-S-{]-Im-cw' hn-i-Z-am-bn F-gp-Xn

A-dn-°p-∂p-≠v.

C-Xn¬ {]-[m-\-am-bn tKm-N-c-am-Ip-∂ "]p-Xp-a' I-S-Ø-

\mS≥ ÿm-\n-I-fp-sS B-t]-£n-I-am-b cm-jv-{So-b-k-Xz-Øn-

s‚-bpw \n-e-˛-\n¬-]n-s‚-bpw a-fi-e-Øn-em-Wv. cm-Pm-hp-am-

bp-≈ _-‘-Øn¬ A-°m-ew-h-tc-°pw A-\y-Ym-kz-—-am-bn-

cp∂ aq-hm-bn-cw-\m-b-cp-sS “Io-gv-cm-Pm-bv-a-” \-S-∏p-I-fn¬

cmPm-hv C-S-s]-Sm≥ Xp-S-ßp-∂p. X-s‚ Io-gn¬ {]-tXy-Iw \n-

b-‡-cm-°-s∏-´ "{]-hr-Øn-°m-sc' D-]-tbm-Kn-®v hn-hn-[-tZ-i-

Ø-d-I-fn¬ \n-∂pw “s\-√pw ap-f-Ipw t\m-°n-I-≠v Nm¿-Øn ”ap-X-se-Sp-°p-hm≥ Xp-S-ßp-∂p. 974se ]-d-ºv-ss]-am-in I-W-

°p-I-fn¬ I-S-Ø-\m-s´ tZ-i-Ø-d-I-tf-dn-b-Xn-epw h-kv-Xp-Xn-

cn-®v \¬-In-bn-´p-≈-Xm-bn-°m-Wp-∂ "{]-hr-Øn-°m-c¿', "I-W-

°-∏n-≈-am¿', "]-´m-fn-Iƒ' F-√m-h-cpw X-s∂ Cu B-h-iyw

`m-j-bm-°p-∂-Xn-te-°v A-b-°-s∏-´-h-cm-hm-\m-Wv.17 C-Xn-\p-

a-∏p-d-tØ-°v {]m-tZ-in-I cm-Pm-bv-a-bp-sS ̀ u-Xn-Im-[n-Im-cw

s]-cp-∏n-°m-\p-≈ tN-cn-°¬-hym-]-\{i-a-ß-fpw sIm-≠v]n-Sn-

®v\-S-∂-Xm-bn \-Ωƒ A-dn-bp-∂p.

tIm-gn-t°m-Sv bq-\n-th-gv-kn-‰n N-cn-{X-hn-`m-K-Øn¬ kq-£n-

°-s∏-ń-cn-°p-∂ "I-S-Ø-\m-S≥ am-\p-kv-{In-]v-‰v e-t‰-gv-kv' ko-

cn-kn-se I-Øp-I-fn¬ Nn-e-Xv cm-Pm-hpw A-t±-l-Øn-s‚ "cm-

Po'se a-‰p-≈-h-cpw X-Ωn¬ D-≠m-bn-cp-∂ B-t]-£n-I-_-e-X-

{¥-Øn¬ ]-Xn-s\-´mw \q-‰m-≠-h-km-\w kw-`-hn-°p-∂ C-Ø-

cw am-‰-ß-sf Ip-dn-°p-∂-h-bm-Wv. "Im-s°m-c C-√-sØ A-Ω'

bp-sS P-∑w cm-Pm-hv A-S-°n-b-Xv ap≥-]v kq-Nn-∏n-®v I-gn-™p.

G-Xm-≠v C-Ωm-Xn-cn X-s∂-bm-Wv h-S-I-c slm-_n-fn-bn-se

sN-tdm-´ tZ-i-Ø-d-bn¬ "Iq-ap-≈n-sb cm-a-Ø sI-ń-e-Ωv' bp-

sS-bpw K-Xn C-hn-sS cm-Pm-hv A-]-l-cn-®-Xv sI-ń-e-Ω Sn-∏p-hn-

s‚ ]m-fn-bw h-∂v th-Wm-´v I-c-bv-°v H-gn-™p-t]m-Ip-tºmƒ

C-cn-ß-Æq-cv slm-_n-fn-bn¬-Xp-sW-cn-X-d-bn¬ "]p-Xp-°p-Sn

\-√q-c-bn-cpv' h-iw kq-£n-∏m≥ sIm-Sp-Ø h-kv-Xp ap-X¬ B-

Wv18 h-S-I-c A-ßm-Sn-bn-em-I-s´ am-S-Øn-¶o-sg Ip-ń-aq-km-s‚


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A-h-Im-i-ß-fpw P-∑-h-kv-Xp-°-fpw A-bm-sf a-c-W-ti-jw A-

\-¥-c-h≥ ap-s°m-°-se-hm-hm-\v \¬-Im-sX cm-Pm-hv ssI-ø-

S-°p-I-bm-bn-cp-∂p.19 C-°m-e-Xp-S¿-®-bm-bn-X-s∂-bm-Wv a¿-

tUm-Iv _u¨20 ]-c-{¥o-kv a-ø-gn-tbm-Sv A-Xn-cn-Sp-∂ I-S-Ø-

\m-S≥ a-Æn¬ “]n-Sn-∏-Xv Im-W-hpw sIm-Sp-Ø A-ń-t∏-dpw \o-

cpw P-∑-{]-am-W-ß-fpw h-cn-tbm-e-bpw A-Xn-s‚ a-cn-bm-Xn-t]m-

se hm-ßn-” P-∑m-cn-bm-b c-≠v-I-≠n ]-d-ºv cm-Pm-hv hn-e-°n-b-

Xv.21

H-‰-°pw sX-‰-°pw \n¬-°p-∂ ta¬-I-W-°n-\v B-fp-I-fn-

te-°v A-Xn-{I-an-°p-∂ {]m-tZ-in-I cm-Pm-Xz-Øn-s‚ ap-X¬˛-

t`m-K-k-‡n sX-∂n-¥y-bn-se-√m-S-hpw ]-Xn-t\-gmw \q-‰m-≠-h-

km-\-tØm-sS Iq-Sp-X¬ hym-]-I-hpw hy-‡-hp-am-hp-∂p-≠v22.

"h-S-°≥-]m-´pw' tXm-‰-hp-a-S-°-ap-≈ km-ln-Xy-P-\p- p-I-fn¬

C-Xv ̨ tI-i-h≥ sh-fp-Øm-´v "a-ln-j-K-X-I-sØ' B-[m-c-am-

°n D-Zm-l-cn-®-Xp-t]m-se ̨ -]-cn-lm-k-]q¿-Δw hn-a¿-i-\-hn-t[-

b-am-°-s∏-Sp-I-tbm, cm-Pm-hn-s‚ A-\p-jvTm-\-]-c-hpw hn-izm-

km-[n-jvTn-X-hp-am-b s\-Sp-\m-b-I-Xz-Øn-\v ]-Xn-Xzw I-ev-]n-

°pw hn-t[-\ A-h-X-cn-∏n-°-s∏-Sp-I-tbm sN-øp-∂p-≠v.23

F-∂m¬ C-Xn¬-\n-s∂m-s° Kp-W-]-c-am-bn th-dn-´v \n¬-

°p-∂-Xm-Wv aq-hm-øn-cw-\m-b-cpw I-S-Ø-\m-´v cm-Pm-hpw X-Ωn-

ep-≈ X¿-°-\ym-bw. Cu "I-e-°'Øn-∂v Im-c-W-am-b-Xpw A-

Xn¬ \n-∂v B-hn-jv-Ir-X-hp-am-b "an-{i-X' tI-h-ew H-‰-s∏-´-

Xpw {]-Xo-Im-fl-I-hpw B-bn-cp-∂n-√. a-dn-®v, aq¿-Ø-hpw Iq-´m-

b-Xp-am-b ̀ u-Xn-Im-\p-`-h-ß-fn¬ \n-∂p-≠m-hp-∂-Xv F-∂ \n-

e-bn¬ A-Sn-b-¥n-c-am-b cm-jv-{So-b ]-cn-Wm-a-Øn-\v tl-Xp-hm-

Ip-∂-Xpw I-S-Ø-\m-ń-s‚ X-\-Xv F-∂m-tcm-]n-°-s∏-Sm-dp-≈

N-cn-{X-sØ sX-°≥-˛-C-¥y-bn¬ B-I-am-\-ap-≈ {]m-Kv-˛-B-

[p-\n-I {]-Xn-`m-k-ß-fp-am-bn _-‘-s∏-Sp-Øm≥ C-S-X-cp-∂-

Xp-am-Wv.

I-S-Ø-\m-s´ "I-º-\n-k-lm-bw-' s]m¿-fm-Xn-cn-bp-sS {]-hr-

Øn-°m-c-cn¬ h-en-b H-cp hn-`m-Kw ssa-kq¿ Jp-Zm-_m-Zn-bp-sS

"an-en-´-dn ̂ n-kv-I¬--' d-h-\yq ]-≤-Xn-bn¬24 ]-cn-N-b-ap-≈-h-cm-


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bn-cp-∂p. X-an-gv-˛-a-dm-Ø-˛-sX-ep-Kp "I-c-W'ß-tfm "]-´m-fn'I-

tfm B-b "]-c-tZ-in'I-sf-bm-Wv sP-\m-Y≥-U-¶≥ I-S-Ø-\m-

ń¬ "Im-\w-tKm-hn' am-cm-bn \n¿-tZ-in-®-Xv.25C-h¿-s°m-∏w Ip-

d-s™m-cp ̀ m-Kw "]p-Ø≥ Iq-dp' Im-cm-b "kn¬-_-‘n am-∏n-f-

am-cp-ap-≠m-bn-cp-∂p. “\m-b¿ sX-≠ bp-sS kv-a-c-W ]m-´p-I-fn-

epw \m-ń-se Im-cy-°m¿ ]-´≥-am-cpw-” F-∂-Xm-bn-cp-∂p b-

Ym¿-∞ A-h-ÿ26.

cm-Pm-hv ÿm-\n-\m-b-∑m-cp-sS tZ-i-Ø-d-I-fn¬ X-s‚ {]-

hr-Øn-°m-sc I-ev-]n-®v ap-Jy-ÿ-∑m-sc-∂-\n-e-bn¬ ÿm-\n-

Iƒ-°v "Jp-Zm-_m-Zn'A-\p-h-Zn-®v \¬-In-b “ssI-]n-Sp-Ø-” ]n-

Sn-s®-Sp-Øp. C-Xpw t]m-cm-sX A-h-cp-sS X-d-hm-Sp-Iƒ Dƒ-s∏-

sS-bp-≈ h-kv-Xp h-I-Iƒ kz-¥w tN-cn-°-em-°n “]-≠m-c-a-S-

°n-”.“tXm-´-Øn¬ \-ºym-sc F-S-s®-cn sZ-i-Ø-d-bpw h-kv-Xp-h-

I-bpw A-Sp-Ø \-ºym-cp-sS X-d-hm-Sv ]p-Ø≥-ho-Spw \n-Sp-tßm-

´v ]p-d-sØ X-hm-Spw (...) tIm-bn-e-I-hp-am-°n. F-f-°q-d-Ip-dp-

∏n-s‚ ]-d-ºn-em-Ip-∂ tZ-i-X-d-bpw h-kv-Xp-h-I-bpw F-Sp-Øv

sIm-f-ß-c-sØ X-d-hm-Sv sIm-bn-e-I-am-°n. sN-º-‰-Ip-dp-∏n-

s‚ tZ-i-Ø-d B-b-t©-cn-bpw tN-cm-]p-c-hpw tZ-i-Ø-d-bpw h-

kv-Xp-h-I-bpw A-S-°n Ip-dp-∏n-s‚ X-d-tΩ¬ F-∂ X-d-hm-Sv

sIm-bn-e-I-am-°n-”. "cm-Pm¿-Øn-- ' C-hn-sS-bpw \n-∂n-√. aq-hm-bn-cw \m-b-cp-sS X-

d-hm-Sp-Iƒ-°v Io-gv-a¿-∂ Xn-ø-°p-Sn-Iƒ B-Zn-bm-bp-≈ Io-gv-

Pm-Xn-I-tfm-Sv “I-Øn-” “]p-c-” C-\-Øn¬ 10 ho-Xw "]p-Xn-b-]-

Ww' ]n-cn-°p-I-bpw am-∏n-f-∏o-Sn-I-I-fn¬ \n-∂v “A-cn-° B-

bn-´v-” 6 ho-Xw ]-Ww ]n-Sn-®v hm-ßp-I-bpw sN-bv-Xp.

1792¬ a-e-_m¿ I-º-\n-°v tN¿-∂-Xn-\v ti-jw "aq-hm-bn-

cw-\m-b¿' ta¬-]-Sn "k-¶-S'-ßƒ H-s°-bpw sPm-\m-Y≥ U-

¶≥, Nmƒ-kv-t_m-Ymw, hn-eyw Km-a¬-^m¿-a¿ F-∂o t_mw-

s_-˛-_w-Kmƒ I-Ωo-j-W¿-am-sc tIm-gn-t°m-Sv, I-Æq¿-˛-A-d-

°¬ F-∂n-hn-S-ß-fn¬ sN-∂v t\-cn-´v "I-≠-dn-bn-®p'.

A-∂-sØ "K-h¿-W¿˛P-\-dm¬ km-ln-_v' tPm -̈tjm¿27


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A-h¿-Iƒ-°pw I-S-Ø-\m-s´ ÿm-\n-Iƒ C-sX-∏-‰n F-gp-Xp-I-

bp-≠m-bn. C-Ø-cw F-gp-Øp-I-fp-sS ]-cn-W-Xn-sb-t∂m-Ww a-

e-_m-dn-se "I-Ωn-‰n Hm-^v K-h¿-sa‚n "s‚ kq-∏¿-ssh-k-dpw

tIm-gn-t°m-Sm-ÿm-\-am-bn-cn-°p-∂ ap-Jy-˛-a-Pn-kv-t{S-´p-am-b

hn-eyw Km-a¬ ̂ m¿-a¿ ÿm-\n-Iƒ-°v A-\p-Iq-e-am-bn \n-e-

]m-Sv F-Sp-°p-∂p.

I-S-Ø-\m-Sn-\v h-S-°v, Nn-d-°¬ ̨ I-Δm-bn Xm-eq-°n-se {]-

[m-\-ÿm-\n-bpw "kz-cq-] "-hp-am-bn-cp-∂ Np-g-en sIm-gp-°-se-

S-Øn¬ \-ºym-∑m¿ Nn-d-°¬ c-hn-h¿-Ω F-∂ Im-cy-ÿ-cm-

Pm-hn-s\-Xn-sc ]-cm-Xn-s∏-Sp-tºm-gpw-˛-sX-°v, Ip-dp-{º-\m-´v Xm-

eq-°n-se sIm-f-°m-´v slm-_n-fn-bn-se sIm-f-°m-´v D-Wn-®m-

Ø/D-Wn-°-≠ ]-Wn-°-∑m¿, ]-tøm¿-a-e Iq-Øm-fn-˛-A-hn-

™m-´v ]m-te-cn ÿm-\n-Iƒ F-∂o-t]¿ A-h-cp-sS Im-cy-ÿ-

cm-Pm-hm-b Ip-dp-{º-\m-´v-˛-tIm-´-bw ho-c-h¿-Ω-s°-Xn-cm-bv ]-

cm-Xn-s∏-´-t∏m-gpw l-c-Pn-°m¿-°v A-\p-Iq-e-am-bn-cp-∂p I-º-

\n-`-c-W-Øn-s‚ Xo-cp-am-\-ßƒ. Np-g-en-bn-epw ]-tøm¿-a-e-bn-

epw \n-Ip-Xn-]n-cn-hn-s‚ ]q¿-Æ-A-h-Im-iw, A-Xpw A-\-h-[n

C-f-hp-I-tfm-sS, ]-cm-Xn-°m¿-°v \¬-Ip-hm≥ "I-º-\n " sX-

øm-dm-bn-´p-≠v.

I-S-Ø-\m-ń-se ÿm-\n-Iƒ-°p-≈ “tZ-i-Ø-d h-kv-Xp-h-

I-bpw X-d-hm-Spw” k-Ω-Xn-®v sIm-Sp-°p-hm-\m-h-iy-s∏-´p-sIm-

≠v- ̂ m¿-a¿ H-cp “sh-≈n-h-Sn-°m-c-”s\ cm-Pm-hn-s‚ ]-°-te-

°v A-b-°p-I-bpw sN-bv-Xp. D-Z-b-h¿-Ω C-Xv “k-Ω-Xn-°m-bv-I

sIm-≠v ” a-ø-gn-sh-®v "X-¶-bw C-´v' cm-Pm-hpw ÿm-\n-I-fpw X-

Ωn¬ cm-Pn-bm-hm-\p-≈ H-cp {i-aw \-S-∂p-sh-¶n-epw A-Xv t\-

sc h-∂v I-≠n-√. C-Ø-cp-W-Øn-em-Wv I-S-Ø-\m-s´ ÿm-\n-

Iƒ X-ß-fp-sS cm-Pm-hn-s\-Xn-cn¬, X-e-s®-cn, h-S-s°-]-Ip-Xn

A-[n-Im-cn-bp-sS I-º-\n-\ym-b-Øn¬ cm-jv-{So-b {]-Xym-i {]-

I-Sn-∏n-®v-sIm-≠v l-c-Pn-sb-gp-Xp-∂-Xv.

1796 H-Iv-tSm-_¿ 5\v F-gp-Xn-h-∂ {]-kv-Xp-X l-c-Pn-tbm-Sv

I-º-\n-tbm a-e-_m-dn-se A-Xn-s‚ h-S-°≥ A-[n-Im-cn-tbm

F-ß-s\ {]-Xn-I-cn-®p F-∂p-≈-Xn-s‚ kq-£v-aw \-ap-°n-∂-dn-bn-√


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F-∂m¬, I-º-\n-bp-am-bn t\-cn-´p-≈ \n-Ip-Xn N¿-®-bv-°p-th-

≠n I-S-Ø-\m-ń-se "ÿm-\n' k-ap-®-bw, {]-tXy-In-®pw A-hn-

Sp-sØ h-S-°v-˛-In-g-t° slm-_n-fn-I-fn¬ {i-an-®p F-∂p-≈-Xv

hy-‡-am-Wv.

III aq-hm-bn-cw-\m-b-cp-sS slm-_n-fn-IÄ

I-º-\n-\n-Ip-Xn-°v I-f-Iv-S¿ tdm-_¿-´v dn-°-´-kn-s‚ Im-ew

h-tc-s°-¶n-epw (kn.1803) h-S-°≥ a-e-_m-dn¬ ssa-kq¿ \-

º-dm-\-bp-sS kz-cq-]-am-Wv D-≠-bn-cp-∂-Xv. C-Xn-s‚ ]n-cn-hp-

Im-c-\m-bn Np-a-X-e-tb-‰-h¿-°m-I-s´ ssa-kq¿ I¿-Wm-ń-°n-

se d-h-\yq ̂ m¿-ta-gvkn-s‚ ̨ C-Pm-tc-Zm¿-am-cp-sS-˛ kz-`m-h-

hpw. A-Xp-sIm-≠v 18mw \q-‰m-≠n-se C-Pm-sc-Zm-cn-˛-[d-h-\yq-

^m-anw-Mv-] \-S-Øn-∏n¬ L-S-\m-]-c-am-bn Dƒ-tN¿-∂n-cp-∂-Xm-

bn k-Rv-P-bv kp-{_-“-Wy-hpw kn.F.s_-bv-en-bpw A-`n-{]m-

b-s∏-Sp-∂ "]n-cn-hp-Im-c-s‚ km-º-Øo-I-hpw cm-jv-{So-b-hp-am-

b A-Iyp-a-te-j≥ km-[y-X-Iƒ'28 a-e-_m-dn-se I-º-\n-\n-Ip-

Xn-]n-cn-hn-s‚ Im-cy-Øn-epw D-≠m-bn-cp-∂-Xm-bn-th-Ww I-cp-

Xm≥.

te-e-Øp-I A-Y-hm A-®m-c-Øn-s‚ A-`m-hw a-e-_m-dn-se

I-º-\n \n-Ip-Xn-]n-cn-hn-s\ am-\-I-˛ C-Pm-c-bn¬ \n-∂v hy-Xy-

ÿ-am-°p-∂p. F-∂m¬, h¿-Ø-I Pm-ao≥-am-cp-sS h¿-≤n-®

tXm-Xn-ep-≈ ]-¶m-fn-Øw, ]n-cn-h-Im-c-s‚ cm-jv-{So-bm-[n-Im-c-

e-_v-Zn F-∂n-h I-º-\n-\n-Ip-Xn-sb, A-Xn-s‚ ]n-cn-hp-Im-sc, d-

h-\yq-^m-anw-Mp-am-bn h-en-b km-ay-X-bn¬ \n-dp-Øp-∂p-≠v.

I-S-Ø-\m-ń-se I-º-\n \n-Ip-Xn ]n-cn-hn¬ A-°m-e-sØ

h-S-°≥-a-e-_m-dn-se {]-[m-\-h¿-Ø-I-cm-b sNm-Δ-°m-c≥ 29

a-°n, sNm-Δ-°m-c≥ aq-k, am¿-t°m A-t¥m-Wn-tbm tdm-{Un-

K-Uv, k-dm-∏ e-£v-a-W≥ Xp-S-ßn-b-h¿ h-f-sc Xm-Xv-]-cy-

tØm-sS ]-¶p-sIm-≠n-cp-∂p.30 I-S-Ø-\m-Sv am-\p-kv-{In-∏v-‰n e-

t‰-gv-kn-se I-Øv \-º¿ 125; \m-Zm-]p-cw, ]m-d-°-S-hv slm-_n-

fn-I-fn-se \n-Ip-Xn-]n-cn-hn¬ C-S-s]-ń-cp-∂ "Pm-an≥'am-cm-bn


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a©-tj-Wm-bn, _m-_p-sj-ń, Ip-i-e-`-´v, _-∏≥-Ip-ń F-∂o

h¿-Ø-I-sc ]-cn-N-b-s∏-Sp-Øp-∂p-≠v. 31 I-S-Ø-\m-Sv Im-\-

tKm-]n sN-e-hp-cm-b≥ sh-¶n-S-kp-∫-ø≥ Ip-dp-tßm-´v I-√m-bn

{]-tZ-i-Øv ap-Jy-ÿ≥-am¿-s°m-∏w I-®-h-S-°m-sc Im-Wm-

™m¬ Ip-Sn-b-∑m¿ ss]-am-in [""]m-´w-I-≠v a-Xn-®v t\-cp-t]m-

se ]-d-bp-∂-X v'-'- -] k-Ω-Xn-®v X-cn-√m F-∂v dn-t∏m¿-´v sN-øp-

∂p-≠v 32

C-sXm-s° Im-Wn-°p-∂-Xv I-º-\n \n-Ip-Xn ]n-cn-hn-s‚ G-

‰-hpw km-[m-c-W A-Sn-Ø-´v h-sc h¿-Ø-I-aq-e-[-\-hpw "hm-

Wn-` ]o-Sn-I'-ap-X¬-°p-≈ A-Xn-s‚ ÿm-]-\-cq-]-ß-fpw km-

∂n-≤y-a-dn-bn-®n-cp-∂q F-∂v X-s∂-bm-Wv. ]m-d-°-S-h-Ø slm-

_n-fn-bn-se 21 tZ-i-Ø-d-I-fn¬ 974se "]-d-ºv ss]-am-in'-,

115 ]o-Sn-I-Iƒ (“hm-Wn-`-”, “am-S-”, “h-en-b-” - F-∂o hn-ti-j-

W-ß-tfm-sS) Im-Wn-°p-∂p-≠v. C-tX X-d-I-fn¬ 287 "ap-Ø¿-

∏' ]-cn-[n-bn-ep-≈ I-≈v-sN-Øp-Im-cpw 41 “F-Æ-bm-´ N-°p-” -

I-fpw D-≠m-bn-cn-∂p F-∂p Iq-Sn Hm¿-°p-∂-Xv, Cu slm-_-fn

h-e-sc k-Po-h-am-b H-cp ]-d-ºv Ir-jn ta-L-e F-∂ \n-e-bn¬

A-\p-`-hn-®p-sIm-≠n-cn-∂ k-º-Zv-{]-{In-b-I-fp-sS Xo-£v-W

km-{μ-X a-\- n-em-°p-∂-Xn-\v \-ap-°v k-lm-b-I-c-am-bn ̀ -hn-

°pw.

]m-d-°-S-h-sØ ̀ q-an ssI-h-im-h-Im-i-Øn-s‚ A-∂-sØ

L-S-\-bn-epw C-Xv {]-Xn-^-en-°p-∂p-≠v. C-hn-Sp-sØ N-°n-bm-

Sv ap-X¬ sam-S-h-t¥-cn-h-sc-bp-≈ 20 tZ-i-Ø-d-I-fn-se 3249P≥-a-]-d-ºp-I-fn¬ G-‰-hpw Ip-d-™-Xv 714 F-Æw33 A-Xn-s‚

P≥-am-cn-Iƒ, ssI-h-im-h-Im-iw kw-_-‘n-®v a-‰v I-cm-dp-Iƒ-

s°m-∂pw hn-t[-b-am-Im-sX, A-h-c-h-cp-sS ta¬-t\m-´-Øn¬

Ir-jn A-S-°-ap-≈ “ap-X¬-F-Sp-∏v ” k-t¶-X-ß-sf D-]-Po-hn-

°p-∂q F-∂ A¿-∞-Øn¬ “X-\-Xv \-S-∏-” B-bn-´m-Wv ]-d-º

ss]-am-in-bn¬ ]-ń-I-s∏-Sp-Ø-s∏-ń-cn-°p-∂-Xv. sam-Øw P-∑-

]-d-ºp-I-fn¬ A-©n¬ H-cp ̀ m-K-Øn-te-sd (22%) "X-\-Xv \-S-

∏'bm-Ip-∂q F-∂¿-∞w . Cu 714 F-Æ-Øn-t‚-bpw \-S-Øn-∏v

Im-cm-bn 169 P≥-am-cn-I-sf Xn-cn-®-dn-™n-´p-≠v. "X-\-Xv


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\-S-∏'bp-≈ P≥-am-cn-I-sf H-cp-K-W-am-bv F-Sp-Øm¬ X-s∂

B-K-Ww h-en-b-tXm-Xn-ep-≈ "B-¥-c-t`-Z' (Internal differen-tiation)Øn-\v A-Sn-s∏-ń-cn-°p-∂-Xm-bn Im-Wmw. H-‰ ]-d-ºv J-

fi-Øn¬ am-{Xw "X-\-Xv \-S-∏'bp-≈ sIm-Sn-b-Øq-cn-se "I-

cp-h-\ \-ºq-cn'-ap-X¬ H-º-Xv tZ-i-Ø-d-I-fn-em-bn 90 ]-d-ºp-

Iƒ "X-\-Xv \-S-∏'-bm-°n-cn-°p-∂ P≥-am-cn "s]m-Xn-I-≠n sNm-

{Ip'-h-sc-bp-≈-h¿ A-°q-´-Øn-ep-≠v. ]m-d-°-S-h-Øv slm-_-

fn-°v ]p-d-Øv-\n-∂p-≈-h-cm-Wv F-∂ hy-‡-am-b kq-N-\-Iƒ-

\¬-Ip-∂ "X-\-Xv \-S-∏'-°m-cpw P≥-am-cn-I-fp-sS C-S-bn¬ Im-

Wmw. I-t√-cn a-l-Zv, sNm-Δ-°m-c≥ aq-k, tIm-bn-t°m-S≥ sN-

¥p, Cu-®-en Ip-ým-en, F-S-°m-S≥ A-Ø≥ t]m-°¿ F-∂n-

h¿ A-Xn¬ Nn-e-cm-Wv. X-e-t»-cn-bn-se tI-bn-°q-´-Øn-se

sNm-Δ-°m-c≥ aq-k-bpw h-S-I-c A-ßm-Sn-bn-se Cu-®-en-Ip-

ým-en-bpw A-°m-e-sØ {]-ap-J I-®-h-S-°m-cm-Wv F-∂-Xv kp-

hy-‡-am-Wv. 34 sIm-bn-t°m-S≥ sN-¥p-hn-\pw s]m-Xn-°-≠n

sNm-{Ip-hn-\pw Cu-®-en-Ip-ým-en-°pw-]m-d-°-S-hn-\v ]p-d-Øv

Ip-‰n-∏p-dw slm-_n-fn-bn-epw tXm-S-∂q¿ slm-_n-fn-bpw X-\-Xv

`q-\-S-∏-bp-≈ P≥-a-]-d-º-Iƒ D-≠v.35 A-Xp-t]m-se I-S-Ø-\m-

ń-se-√m-S-hpw “X-\-Xv \-S-∏m-”tbm "\-S∏'-bm-tbm ]-d-ºp-I-fp-

≈ sNm-Æn-Xp-∏n-°v ]m-d-°-S-h-sØ c-≠v X-d-I-fn¬ ̀ q-an-bp-

≠v. H-∂n-e-[n-Iw tZ-i-X-d-I-fn¬ X-\-Xv \-S-∏-bp-≈-h¿ ]m-d-

°-S-h-Øv slm-_n-fn-°-I-Øv-am-{Xw 35 t]-cp-≠v.

]m-d-°-S-h-sØ "X-\-Xn's‚ I-W-°n¬ cm-P-P-∑-am-b Ip-

‰n-∏p-dw A-Xn-s‚ Xm-c-X-tay-\-bp-≈ A-`m-hw-sIm-≠v {i-t≤-

b-am-Ip-∂p-≠v. B-sI 714 X-\-Xv \-S-∏-bn¬ Ip-‰n-∏p-d-P-∑-Øn-

\v tI-h-ew 8 “X-\-Xv \-S-∏-” am-{X-ta-bp-≈q. C-Xv tI-h-ew ]m-

d-°-S-h-tØ am-{Xw {]-tXy-I-X-b-√. I-S-Ø-\m-s´ F-√m slm-

_n-fn-I-fn-epw Ip-‰n-∏p-d-Øn-\v “X-\-Xv ]-d-ºv \-S-∏-”bn¬ h-en-

b ]-s¶m-∂p-an-√m-bn-cp-∂p. C-Xv a-s‰m-cp X-c-Øn¬ ]-d-

™m¬ cm-P-P≥-a-Øn-\v k-am-¥-c-am-bn ]-e-t∏m-gpw A-Xn-\v

{]-_-e-am-b km-aq-ly-{]-Xn-]-£w F-∂ co-Xn-bn-em-Wv "X-\-

Xv \-S-∏'bp-sS I-S-Ø-\m-s´ hn-Im-kw C-Xv H-cp {]-Xn-̀ m-k-sa-∂


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\n-e-bn¬ h-S-°≥ a-e-_m-dn-em-I-am-\-ap-≠m-bn-cp-t∂m F-∂-

Xn-s\ kw-_-‘n-®v Iq-Sp-X¬ ]T-\-ßƒ B-h-iy-ap-≠v.

]m-d-°-S-h-sØ ]-d-ºp-P≥-a-ß-fp-sS hn-i-I-e-\-Øn¬-\n-

∂v sh-fn-s∏-´p-h-cp-∂ a-s‰m-cp {]-tXy-I-X "Im-W'-Øn-s‚ h-f-

sc \n-b-{¥n-X-am-bp-≈ km-aq-ly-hn-X-c-W-am-Wv. a-Xn-®v ]-d-bp-

I-bm-sW-¶n¬ B-sI ]-d-ºv-P≥-a-ß-fp-sS \m-en¬ H-∂n¬

Xm-sg am-{X-am-Wv Im-Wm-cn-I-fp-sS I-W-°n¬ s]-Sp-Øn-bn-cn-

°p-∂-Xv. ]-Ip-Xn-bn-e-[n-Iw P≥-a-]-d-ºp-I-fpw "Im-W-°m-cn-

√m-sX /Im-Ww kq-Nn-∏n-°-s∏-Sm-sX , X-Xv-∏-c-I-£n-Iƒ-°v

"\-S-∏'bm-bn sIm-Sp-Øn-cn-°-bm-Wv. Cu ]-d-ºv-\-S-Øn-∏n-se

"Ip-Sn-bm-bv-a' kw-_-‘-am-b hn-i-Zmw-i-ßƒ "ss]-am-in'tc-J-

I-fn¬-\n-∂v A-dn-bp-hm≥ I-gn-bn-√. F-¶n-epw H-‰ t\m-´-Øn¬

sX-∂n-¥y-bn-em-Im-am-\w ̀ q-_-‘-ß-fn-se hm-Wn-Py-h¬-°-

c-W-tØm-Sv _-‘-s∏-´ \n-e-bn¬ Im-W-s∏-Sp-∂ sj-b¿-t{Im-

∏n-ßp-am-bm-Wv cq-]-]-c-am-bn "\-S-∏' tN¿-∂p-\n¬-°p-∂-Xv.

Cu {]-Xn-`m-k-ßƒ F-√mw 1792se {io-cw-K-]-´-Ww k-

‘n-°v ti-jw H-‰-cm-hp-sIm-s≠-∂-t]m-se kw-`-hn-®-Xm-bn

I-cp-X-s∏-Sp-∂ "\n¿-_-‘n-X hm-Wn-Py-h¬-°-c-W-Øn-s‚'

Zr-jv-Sm-¥w am-{X-am-bn H-Xp-°p-∂-Xv co-Xn-im-kv-{X-]-c-am-bn i-

cn-bm-bn-cn-°n-√. Cu {]-tZ-i-Øn-s‚ I-º-\n-`-c-Wv-Xn-te-°p-

≈ ]-cn-h¿-Ø-\-Øn¬ A-¥¿-`-hn-® cm-jv-{So-b-{]-{In-b A-Sp-

Øv a-\- n-em-°p-∂-Xn-\v C-ß-s\-bp-≈ H-Xp-°-ep-Iƒ X-S- -

am-bn \n¬-°pw.

17˛mw \q-‰m-≠-h-km-\w ap-X¬-°v a-e-_m¿-Øo-c-Øm-I-am-

\w kz-cq-]n-I-fpw cm-Pm-°≥-am-cp-am-b-h-cp-sS "tN-cn-°¬ s]m-

g-Øn' ssI-Im-cy-Øn-epw "sX-≠'-{]-tbm-K-Øn-epw \-ap-°v

Im-Wp-hm≥ I-gn-bp-∂ ]n-cn-hn-s‚ I-Wn-i-X, A-Xn-t\m-Sp-≈

km-aq-ly-am-b F-Xn¿-∏v F-∂n-h Im-em-¥-c-Øn¬ {I-am-\p-K-

X-am-bn ]-cn-W-an-®-Xn-s‚ Xp-S¿-®-bm-Wv cm-Pm-°≥-am¿-X-s∂

ap-X-se-Sp-∏p-Im-cm-bn am-dn-b Jp-Zm-_m-Zv/ I-º-\n-Im-e-ßƒ

I-S-Ø-\m-ń¬ Cu ]n-cn-hv kw-i-b-a-t\y \n-Ir-jv-S-cq-]-am¿-

Pn-®n-cp-∂p. ]n-cn-hn-s‚ A-Sn-ÿm-\-Øn¬ cm-jv-{So-b ÿm-\w


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\n¿-Æ-bn-°-s∏-´v t]m-∂n-cp-∂ H-cp Im-e-Øv A-Xv A-ßn-s\-

bm-hm-t\ X-c-ap-≈q. A-Xn-epw {]-[m-\-sa-∂v Cu-{]-_-‘w I-

cp-Xp-∂-Xv \n-Ip-Xn ]n-cn-hn-se I-Wn-i-X, A-Xv G-tX-X-√mw

t]-cp-I-fn¬ A-dn-b-s∏-ń-cp-∂m-epw, a-e-_m-dn-s‚ B-`y-¥-c

N-cn-{X-Øn-s‚ ̨ a-e-_m¿ H-cp k-º-Zv-˛-ta-J-e F-∂ co-Xn-bn¬

hn-\y-kn-°-s∏-ń-cp-∂ hn-hn-[-`q-]-S-cm-in-I-fp-sS ̨ ̀ m-Kw X-

s∂-bm-bn-cp-∂p. A-Xp-am-{X-a-√, ap-X-se-Sp-∏n¬ Im-Wp-∂ Cu

I-Wn-i-X-°v _¿-´¨ kv-s‰-bn-\pw ]n-∂o-Sv k-Rv-P-bv kp-{_-

“-Wy-hpw A-`n-{]m-b-s∏-´-t]m-se, sX-∂n-¥y-bn¬ B-I-am-

\w {]m-Kv-˛ B-[p-\n-I {]-Xn-`m-k-ß-fm-bn A-S-bm-f-s∏-Sp-Øp-

hm≥ I-gn-bp-∂ sN-dp-sX-¶n-epw tI-{μo-Ir-X A-[n-Im-c-ap-≈

\m-´p-cm-Py-ß-fn-se {]-[m-\ cm-jv-{So-b {]-Xy-b-im-kv-{X-am-bn

am-dm-\pw I-gn-™n-´p-≠v.

]n-cn-hn-s‚ Cu {]m-[m-\y-sØ F-√m cm-jv-{So-b-]-¶m-fn-I-

fpw A-ew-L-\o-b-am-b H-cp {]-am-Ww F-∂ \n-e-bn¬ Aw-Lo-

I-cn-®p-sIm-Sp-°p-I-tbm ]-te-S-Øpw h-I-sh-°p-I-tbm t]m-

ep sN-bv-Xn-cp-∂n-√. 18˛mw \q-‰m-≠n-s‚ ]-Ip-Xn-°v tIm-e-Øp-

\m-ń¬ Im-Wp-∂ s]m-Xp-hn¬ "aq-∏n-f-a'/ ]n-¥p-S¿-®m X¿-°w

F-∂v hn-e-b-cp-Ø-s∏-´ kw-L¿-j-ß-fn¬ ]-e-Xpw "sX-≠ ]n-

cn-hv kw-_-‘n-Iq-Sn-bm-bn-cp-∂p. 1740I-fn¬ I-eym-S≥ \-

ºym¿-am-cpw "{]n≥-kv H-°p'hpw tIm-e-Øn-cn-s°-Xn-sc-bm-bn,

A-{I-an-°-s∏-Sp-∂-Xpw sIm-√-s∏-Sp-∂-Xpw , ap-X-se-Sp-∏v kw-

L¿-j-ß-fn-em-Wv. sX-°v s\-Sp-hn-cn-∏n¬ kz-cq-]-Øn-¶¬ Np-

\-ßm-´v tN-cn-°¬, X-d-°¬, Cu-c-Ω-ta-t\m≥ km-aq-Xn-cn-sb

sh-Sn-sh-®v h-[n-°m≥ {i-an-°p-∂-Xpw “tN-cn-°¬ s]m-g-Øn ”bp-am-bv _-‘-s∏-´ kw-L¿-j-Øn-s‚ ]-›m-Ø-e-Øn-em-Wv.

C-Xp-t]m-se tIm-´-bw ]-Sn-™m-sd tIm-hn-e-Iw tI-c-f-h¿-Ω

I-º-\n-bp-am-bn io-iv-a-bn¬ h-cp-∂-Xv ]-g-ho-ń¬ N-¥p Im-cy-

°m-c-t‚-bpw X-s‚ tPy-jvT≥, tIm-´-bw-˛-Ip-dp-\-{º-\m-´v ho-c-

h¿-Ω-bp-tS-bpw ]n-cn-h-[n-Im-c-sØ tNm-Zyw sN-bv-Xp-sIm-≠m-

Wv. C-Ø-cw "]n-cn-h-[n-Im-c'-Øn-ep-d-® X¿-°-ßƒ Xp-d-∂

kw-L¿-j-ß-fn-te-°pw, kw-L¿-j-ßƒ "A-Uv-tlm-°v'


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kzm`m-h-ap-≈ ]p-Xn-b k-Jy-ß-fn-te-°pw h-f-cp-∂-Xv a-e-_m-

dn-s‚ 18˛mw \q-‰m-≠n-s‚ H-cp km-[m-c-W Im-gv-N-bm-Wv.

ap-X-se-Sp-∏n-s‚ ̀ u-Xn-I D-≈-S-°w t]m-se-X-s∂ F-Xn¿-

∏n-\v Im-c-W-am-b-Xv A-Xv tZym-Xn-∏n-® cm-jv-{So kw-⁄-Iƒ

B-Wv. "an-en-´-dn-˛-^n-kn-°-en-k'sØ Ip-dn-®v ap-ºv kq-Nn-∏n-®

N¿-®-bn¬ _¿-´≥-kv sÃ-bn≥ A-`n-{]m-b-s∏-´-t]m-se {]m-Kv-

˛-B-[p-\n-I sX-t° C-¥y-bn¬ I-Wn-i-X-bm¿-∂ ap-X-se-Sp-

∏v c-≠p-X-cw km-aq-lym-[n-Im-c-{]-tbm-K-ßƒ X-Ωn-ep-≈

ssh-cp-≤y-sØ cm-jv-{So-b-am-bn A-S-bm-f-s∏-Sp-Øp-∂p-≠v. C-

Xv A-`n-tI-{μ-_-em-[n-jvTn-X-am-b cmPm-Xz-hpw (ventripital king-ship) ]p-\¿ h-X-c-Wm-fl-I-am-b {]-`p-Xz-hpw (redistributive lord-ship) X-Ωn-ep-≈ ssh-cp-≤y-am-Wv.

Cu ssh-cp-≤yw k-∂n-th-in-∏n-°-s∏-Sp-∂ N-cn-{X k-μ¿-`-

ß-fn-sem-s° cm-Pm-hv A-Y-hm "cm-Pm-Xzw' tI-{μo-Ir-Xm-[n-Im-

c-Xz-c-tbm-Sp-Iq-Sn-b k-t¶-X-am-bn cq-]-am¿-÷n-°p-∂-Xpw km-

a-¥ kz-`m-h-ap-≈ G-tIm-]n-X kw-L-ßƒ (Corporate groups) C-

Xn-s\-Xn-cn¬ hn-tI-{μo-Ir-X hn-`-h-\n-b-{¥-W-Øn-eq-∂n-b X-

ß-fp-sS cm-jv-{So-b imTyw {]-I-Sn-∏n-°p-∂-Xpw Im-Wm-hp-∂-

Xm-Wv.

]n-cn-hp-Im-c-s‚ cm-jv-{So-bm-[n-Im-c-e-_v-Zn ]-s≠-ßp-an-√m-

Ø-hn-[w km-[y-am-°n-b ssa-kq¿ Im-e-Øn-\p-ti-jw I-S-Ø-

\m-ń-se "an-{i-X', G-‰-hpw {]m-[-an-I-hpw ]-c-a-hp-am-b C-Ø-

cw kw-L¿-j-ß-fn≥-ta-em-Wv \n¿-Ωn-°-s∏-ń-cn-°p-∂-Xv.

1781se s]m¿-fm-Xn-cn i-¶-c-h¿-Ω-bp-sS a-c-W-ti-jw tIm-

Xm, D-Z-b-h¿-Ω-am¿ ]n-cn-hp-Np-a-X-e-°m¿ F-∂ \n-e-bn¬ tI-

{μo-Ir-X A-[n-Im-c-Xz-c-bp-sS ]-£-Øpw "Io-gv-cm-Pm-Xzw' Xm-

Xv-Im-en-I-am-sb-¶n-epw kz-—-¥-am-bn A-\p-`-hn-® "I-S-Ø-\m-´v

aq-hm-bn-cw' hn-tI-{μo-Ir-X {]m-tZ-in-Im-[n-Im-c {]-tbm-K-Øn-

s‚ ]-£-Øpw \n-∂v sIm-ºvtIm¿-°p-∂-Xv ta¬-∏-Sn kw-L¿-

j Xp-S¿-®-bmbn-Ø-s∂-bmWv.

I-S-Ø-\m-´v cm-Pm-hn-\v "\n-Ip-Xn k-Ω-Xn-bm-sX' aq-Δm-bn-

cw \m-b¿ "Iq-´w-Iq-Sn' \n-∂-Xv ]-b-tßm-´-Im-hn-em-Wv.36


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974se "]-d-ºp-ss]-am-in' Cu ÿ-ew tXm-S-∂q¿ slm-_n-fn-

bn-se ]-bn-tßm-´m-bn X-d-bn¬ 69˛mw \-º¿ P-∑ ]-d-ºm-Wv

F-∂v Xn-cn-®-dn-bm≥ \-sΩ k-lm-bn-°p-∂p. 37]-bn-tßm-´m-bn

tZ-h-kzw P≥-am-cn-bm-bp-≈ Cu ]-d-ºn-s‚ \-S-Øn-∏v "cm-am-

ºn' F-∂v tc-J-s∏-Sp-Ø-s∏-´ cm-a≥-\-ºn "A¿-≤-{_m-“-W'-

\m-Wv. Cu tZ-i-Ø-d-bn-se B-sI 100 ]-d-ºp-I-fn¬ sh-dpw

A-s©-Æw am-{X-am-Wv Ip-‰n-∏p-dw cm-Pm-hn-\v P-∑-am-bp-≈-Xv.

_m-°n 95¬ G-Xm-≠v ]m-Xn-tbm-S-Sp-Øv (41F-Æw) ]-bn-

tßm-´m-bn tZ-h-kz-Øn-\pw A-Xn-s\ Np-‰n-∏-‰n-bp-≈ "aq-Δm-bn-

cw-\m-b¿' {]-`r-Xn-Iƒ-°p-am-Wv.

I-S-Ø-\m-´v cm-Pm-hv X-s∂-∏-‰n "Zq-d-]-d-bpw Zp¿-P-\'am-bn

K-Wn-°p-∂ I-sÆ-º-Øv \-ºym¿, s]m-\-Øn¬ \-ºym¿, sN-

º-‰-°p-dp-∏v F-∂n-h¿-°v Cu X-d-bn¬ K-Wy-am-b kzm-[o-\-ap-

≠v. h-kv-Xp-“sIm-Øn-\-S-Øp-∂-” -Xn-e-em-h-s´ Ip-‰n-∏p-d-Øn-

s‚ ]-d-ºv \-S-Øn-∏p-Im-cm-bn I-S-Ø-\m-s´ a-‰p-Z-i-Ø-d-I-

fn¬ {]m-tb-W {]-Xy-£-s∏-Sp-∂-h-cm-tc-bpw (D-Zm: sNm-Æn-

Xp-∏n, s]m-Xn-°-≠n sNm-{Ip) ]-bn-tßm-´m-bn¬ Im-Wp-∂n-√.

a-dn-®v, C-hn-Sp-sØ ]-d-ºv \-S-∏v A-Xn-s‚ km-aq-ly-hn-X-c-W-

Øn¬ Iq-Sp-X¬ hn-tI-{μo-Ir-X-am-°-s∏-´-Xm-bn A-\p-`-h-s∏-

Sp-∂p. 95 P≥-a-ß-fn¬ 8 F-Æw'X-\-X' I-gn-®v _m-°n 87 ]-d-

ºp-Ipƒ 58 \-S-Øn-∏p-Im¿-°n-Sn¬ hn-X-c-Ww sN-ø-s∏-ń-cn-

°p-∂p. C-Xn¬-X-s∂ H-‰ t\m-´-Xn¬ "\-ºq-Xn-cn' ap-X¬ "Xn-

ø¿' h-sc 11˛-Hm-fw Pm-Xn-I-fn¬-s]-´-h-cn¬ \-ap-°-S-bm-f-s∏-

Sp-Øm≥ I-gn-bpw.38

Cu \-S-∏-°m-cpw P≥-am-cn-I-fpw X-Ωn-ep-≠m-bn-cp-∂ "ap-

X¬ kw-_-‘'sØ-∏-‰n ss]-am-in-°-W-°p-I-fn¬ bm-sXm-

cp kq-N-\-bpw \¬-I-s∏-ń-ń-√. F-∂n-cn-°n-epw 19˛mw \q-‰m-

≠n-s‚ A-h-km-\-Z-i-I-ß-fn-se Ip-Sn-bm-bv-a am-Xr-I-Iƒ ]n-

¥p-S¿-∂v C-hn-Sp-sØ ]-d-ºv Ir-jn-bn-se ssI-h-im-h-Im-iw

Xo-cp-am-\n-°-s∏-´ k-º-Zv {]-{In-b-sb-∏-‰n F-s¥-¶n-epw hn-[n-

°p-∂-Xv hn-Uv-Vn-Ø-am-hpw.

"Jm-\m-kp-am-cn'bm-bn 87 Ip-Sn-I-sf Im-Wn-°p-∂ Cu


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"ss]-am-in I-W-°v " ]-bn-tßm-ń-bn¬ \m-b-cp-tS-Xpw am-∏n-f-

bp-tS-Xp-am-bn 47 "I-f-∏p-c'I-fpw 4 "hm-Wn-` ]o-Sn-I'-I-fpw D-

s≠-∂v kw-i-b-a-t\y ]-d-bp-∂p-≠v. ]-d-ºn-\pw ]o-Sn-I-°p-an-S-

bn-se Xm-Xv-Im-en-I hn-`-h-kq-£n-∏n-\p-≈ (]-Øm-b-∏p-c k-

am-\-am-b )]m¿-∏v C-S-ß-fm-bn Cu "I-f-∏p-c'-I-sf Im-Wp-I-bm-

sW-¶n¬ ss]-bn-tßm-ń-bn-se hn-tI-{μo-b-Ir-X-am-b "]-d-ºv

\-S-∏' _-‘-s∏-ń-cn-°p-∂-Xv ap≥-]v tU-hn-Uv e-±≥ Xn-cp-

s\¬-th-en-sb D-Zm-l-cn-®v A-`n-{]m-b-s∏-´-Xp-t]m-ep-≈39 {]m-

Kv-˛ B-[p-\n-I A-t{K-dn-b≥-˛ tIm-ta-gv-k-en-k-hp-am-bm-Wv i-

_v-Zm-b-am-\-am-b "A-ßm-Sn-h¿-W-\'-ß-fn-√m-sX-X-s∂ I-®-h-

S-Øn-\pw A-Xn-s‚ bp-‡n-Iƒ-°pw "A-tKm-N-c-\-K-c'ß-fm-

bn {Km-am-¥-c-ß-fn¬ kw-Pm-X-am-Im≥ I-gn-bp-sa-∂v {^m-¶v-

s]¿-fn≥ ]-Sn-™m-d≥ U-°m-s\ Zr-jv-Sm-¥-am-°n ]-d-™-

Xpw40 C-hn-sS Hm¿-Ωn-°m-hp-∂-Xm-Wv.

]-bn-tßm-´-bn-se B-sI sX-ßp-Iƒ 3996F-Æ-Øn¬ G-

Xm-≠v 47 %, A-Y-hm 1909 F-Æw, ss]-am-in-bn¬ ]-ń-I-s∏-

Sp-Ø-s∏-ń-cn-°p-∂-Xv "in-ip'thm "A-^-e'tam B-bm-Wv. _m-

°n h-cp-∂ 2087 sX-ßp-I-fn¬ \n-∂v h¿-jm-¥w "]m-´-°m-bn'

F-∂ \n-e-bn¬ h-tc-≠p-∂-Xm-bn I-W-°m-°n-bn-cn-°p-∂-Xv

51915 tX-ß B-Wv. B-sI sX-ßp-I-fn¬ H-∂n-\v B-t≠m-Sm-

≠v i-cm-i-cn 13 "]m-´-tØ-ß' F-∂v A¿-∞w. H-∂n-S-hn-´ am-k-

ß-fn¬ sIm-ø-bp-≈ I-S-Ø-\m-s´ D-Ø-a / a-[y-a ]-d-ºp-I-

fn¬ C-Xv X-S-∏-Im-c-s‚ "k-©n-X-˛-an-®'Øn-s‚ sN-dn-b H-cp

`m-Kw am-{X-am-hm-\m-Wv km-[y-X. a-e-_m-dn-se ]-d-ºn-S-ß-fn-

se ]-c-º-cm-K-X \m-ep-`-b-ß-fn¬ s]-´ I-hp-ßv, ]n-em-hv, h-

≈n41 F-∂n-h-I-fn¬ \n-∂pw "\n-Kn-Xn'bm-bn h-tc-≠p-∂ ap-X-

en-s\-∏-‰n Cu ss]-am-in H-∂pw ]-d-bp-∂n-√. C-ß-s\-sb-

¶n¬ B-Zy-Im-e I-º-\n ss]-am-in Im-Wm-sX-t]m-Ip-I-tbm,

cm-jv-{So-b-am-bn H-gn-®n-ń-cn-°p-I-tbm sN-bv-X hn-`-h-a-fi-ew

aq-hm-bn-cw-\m-b-sc X-ßƒ-°p-ta¬ sI-ń-bn-d-°n-b cm-Pm-bv-a-

s°-Xn¿-\n¬-°m≥ sX-øm-dm-°n F-∂v th-Ww I-cp-Xm≥.


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End Note1. Ganesh 1991.2. Frenz 2003.3. Cohen 1993, 1996; 79-804. Inden, 1978, 19905. Dirks 1986, 19876. Price 19967. Breckenridge and van der Veer 19938. Menon 1999.9. Menon 1993.10. Hasan 1951; 343.11. Shulman and Subrahmanyam 1990, Narayanarao, Shulman

and Subrahmanyam 2003, Devadevan 201012. Im-en-°-‰v bq-\n-th-gv-kn-‰n N-cn-{X-hn-`m-K-Øn¬ kq-£n-®n-cn-°p-

∂ I-S-Ø-\m-S≥ am-\p-kv-{In-]v-‰v-kv e-t‰-gv-kv KML 65 (Noum-ber chipped on the document 133): “_-lp-am-\-s∏-´ a-Zn-cm-in-

kw-ÿm-\-Øn¬ k-Z¿ A-Zm-e-Øn¬ s[m-c-A-h¿-I-fp-sS k-

∂n-[m-\-Øn-¶-e-° a-e-bmw-{]-hn-iy-bn¬ I-S-Ø-\m-´-Xm-eq-

°n¬ h-S-I-c slm-_n-fn-bn¬ sN-∂-aw-K-ew sZ-i-sØ Im-s°m-

c C-√-sØ {_m-“-W Kr-l-Øn¬ A-\m-Y-am-bn-cn-°p-∂ A-Ω

F-{X-bpw h-W-°-tØm-sS F-gp-Xn-t_m-[n-∏n-°p-∂ hn-Øo- w-”Xn-ø-Xn 983 ta-Sw 25

13. “h-S-t° ]-Ip-Xn-bn¬ A-[n-Im-cn ]o¬ km-bn-∏v A-h¿-I-sf k-

∂n-[m-\-Øn-¶-te-°v I-S-Ø-\m-s´ aq-hm-bn-cw \m-b¿ F-gp-Xn-b

A¿-÷n ”, Xn-ø-Xn 1796 H-Iv-tSm-_¿ 5, \-{º v 13˛-_n. tPm-k-^v

kv-I-dn-b (F-Un) ]-g-»n-tc-J-Iƒ, Syq-_n-¶≥ bq-\n-th-gv-kn-‰n-bn-

se {_-dn a-e-bm-fw am-\p-kv-{In-]n-‰v ko-cn-kv hm-fyw 2, tIm-´-bw

sk‚¿-t^m¿ tI-c-f-Ã-Uo-kv sk‚ v _¿-Iv-kv-am≥ tIm-tf-Pv-

˛1994 t]-Pv 7˛11.(10)14. Kareem 1973, Ibrahim Kunju 197515. Sridhara Menon 2007; 244-24516. Gundart 1872; 53217. D-Zm-l-c-W-Øn-\v, tIm-gn-t°m-Sv do-Pn-W¬ B¿-s°-bv-hv-kn¬

kq-£n-® ss]-am-in-tc-J-Iƒ, _-≠n¬ \-º¿ 32, ko-cn-b¬


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\º¿ 6. I-S-Ø-\m-Sv Xm-eq-°v ]m-d-°-S-h-sØ slm-_n-fn

974se ]-d-ºv ss]-am-in, Xm-\-t°m-´q-c X-d P-∑m-cn {I-a-\-{º

104 t]-Pv \-{º v 18, Xp-sW-cn-Ø-d P-∑m-cn {I-a-\-{º v 46 t]-Pv

66; C-cn-ß-Æq-c-Ø-d P-∑m-cn {I-a-\-º¿ 258 t]-Pv 175. _-≠n¬

1, ko-cn-b¬ \-º¿ 4 I-S-Ø-\m-´v Xm-eq-°v Ip-‰n-∏p-d-Øv slm-

_n-fn 974se ss]-am-in-I-W-°v \-cn-∏-‰ X-d P≥-am-cn {I-a-\-º¿

21, t]-Pv \-º¿ 107 Xp-S-ßn-b-h Im-Wp-I.

18.I-S-Ø-\m-S≥ am-\p-kv-{In-]n-‰v e-t‰-gv-kv KML 168 (Numberchipped on the document 58) “a-e-bm-fw I¿-Wm-S-Iw ku-¥

{]-hn-iy-bn-se A-∏o¬ sIm-Sp-Xn-°pw k-cn-°n-´ sIm-Sp-Xn-se-

°pw {]-[m-\n-bm-bn-cn-°p-∂ a-lm-cm-P-am-\y cm-P-{io Pn-an- C-

jv-Sn-ao≥-km-bv-]-h¿-I-fp-sS k-∂n-[m-\-Øn-¶-se-° I-S-Ø-\m-

´ Xm-eq-°n¬ C-cn-ß-Æq-c slm-_n-fn-bn¬ Xp-sW-cn-X-d-bn¬

]p-Xp-°p-Sn-sb \-√q-c-bn-cp F-gp-Xn-t_m-[n-∏n-°p-∂ k-¶-Sw A-

c-Pn ”, Xn-ø-Xn 982 an-Yp-\w 119. I-S-Ø-\m-S≥ am-\p-kv-{In-]v-‰v-e-t‰-gv-kv KML88 (Number

chipped on the document 58) cm-P-{io ÿn-]≥ km-b-]-h¿-°v

I-S-Ø-\m-´v s]¿-fm-Xn-cn D-Z-b-h¿-Ω≥, Xn-ø-Xn 973 I¿-°n-S-Iw

1320. a¿-tUm-Iv {_u¨ ]-Xn-s\-´mw \q-‰m-≠-h-km-\-a-e-_m-dn-se

]p-Iƒ-s]-‰ a-≤y-ÿ-\pw, ta¬-t\m-´-°m-c-\pw, ]-¶p-I-®-h-S-

°m-c-\p-am-bn-cp-∂p. P-∑w sIm-≠v kv-tIm-´pw F-∂m¬ I¿-Ωw

sIm-≠v B-kv-{Xn-b≥, Um-\n-jv, {_n-ó-jv, {^-©v ]n≥-Xp-S¿-®-

Iƒ (belongingess) k-μ¿-t`m-Nn-X-am-bn ssI-s°m-≠v

c.1828¬ X-e-t»-cn-bn¬ sh-®v ar-Xn-s∏-´p-t]m-b H-cp "A-ss\-Xn-

I km-l-kn-I≥' (rascally adventurer) B-bn-cp-∂p. (Lenman1997; 84). 7 bq-tdm-]y≥ ̀ m-j-I-fn-epw 5 Hm-dn-b‚¬ ̀ m-j-I-fn-

epw ]-cn-⁄m-\-ap-≠m-bn-cp-∂ an. {_u-Wn-s‚ C-jv-S-hn-j-b-

ßƒ A-©-c-°-≠n-bn-se tXm-´-hpw, a-e-_m-dn-se Im¿-jo-Im-

Sn-a-Ø-hp-am-bn-cp-∂p. ( Buckland 1906; 55-56)21. “I-S-Ø-\m-Sv cm-Pm-hv s]m¿-fm-Xn-cn D-Z-b-h¿-Ω-bv-°v sa-kv-{X¿

{_m≥-”. Xn-ø-Xn 973 F-S-hw 22. \-º¿ 717˛-F-®v B‚ v F¬.

tPm-k-^v kv-I-dn-b (F-Un) X-e-t»-cn tc-J-Iƒ ̨ {Sq-_n-¶≥ bq-

\n-th-b-gv-kn-‰n sse-{_-dn a-e-bm-fw am-\p-kv-{In-]n-‰ v-kn-co-kv,


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hm-fyw 5tIm-́ -bw sk‚¿ t^m¿ tI-c-f Ã-Uo-kv, 1996, t]-Pv 310.22. Narayanarao, Shulman and Subrahmanyam 199223. Veluthat 201124.an-en-´-dn ̂ n-kv-I¬ d-h-\yp ]-≤-Xn-sb-∏-‰n Iq-Sp-X-e-dn-bm≥ Im-

Wp-I; Stein, 1985; {]-tXy-In-®pw t]-Pp-Iƒ 392-93, 402-405,Alavi 2002; 156, Bayly 1994.

25. Narain 1959; 200-21026. ]m-e-°m-´p-t®-cn-bn¬ h-s∂-Øn-b H-cp "k-Xy-a-¶-ew A-Nm-e-

ø≥' a-e-_m-dn¬ D-tZym-Kw sN-bv-Xv t]-sc-Sp-°m≥ k-lm-b-a-

t]-£n-®v X-e-t®-cn kq-{]-≠-h¿-Iƒ-s°-gp-Xn-b A¿-Pn X-e-t»-

cn tc-J-I-fn-ep-≠v. Xn-ø-Xn 971Nn-ßw 11\-{º v 95kn B‚ v-Un.

t]-Pv 46˛47.27. tXbv-Kv auØn-se H-∂mw _m-c¨ B-bn A-dn-b-s∏-ń-cp-∂

tPm¨-tjm¿ 1793¬ ap-X¬ 1798 h-sc t_mw-_m-bv K-h¿-W-

dm-bn-cp-∂p. C-¥y-bn-se I-º-\n km-∂n-≤y-sØ kw-_-‘n-®v

an-X-hm-Z-]-c-am-b \n-e-]m-Sp-Iƒ kzo-I-cn-®n-cp-∂ tPm¨-tjm¿

tPm-bn‚ v I-Ωo-j-W¿-am-cp-sS dn-t∏m¿-ń-s\-gp-Xn-b hn-a¿-i-\m-

fl-I an-\p-´v-kv a-e-_m-dn-se B-Zy-Im-e I-º-\n A-[n-Im-cw A-

Xn-s‚ tI-{μ-Øn¬ X-s∂ F-{X-tØm-fw B-i-b-°p-g-∏-Øn-em-

bn-cp-∂p F-∂-Xn-\v H-∂m-¥-cw Zr-jv-Sm-¥-am-Wv.(Shore 1879) H-

∏w Im-Wp-I (Marshall 1968).28. Im-Wp-I Subrahmanyam and Bayly 1988, Subrahmanyam

1988.29. “I-S-Ø-\m-´v s]m¿-fm-Xn-cn sIm-X-h¿-Ω cm-Pm-A-h¿-Iƒ-°v {In-

kv-Xp-^¿ ]o-en km-l-_v A-h¿-Iƒ I-Øv-” \-{º v 9kn.B‚ v.Un X-e-t»-cn-tc-J-Iƒ, Xn-ø-Xn 971F-S-hw 14˛1796sa-bv 24, t]-Pv 4˛5

30. “{In-kv-X-^¿ ]o-en-km-bv-hn-\v I-S-Ø-\m-´v s]m¿-fm-Xn-cn-sIm-X-

h¿-Ω I-Øv ” \-{º 59 _n. Xn-ø-Xn 972 Xp-emw-am-kw 30\v ]-g-

»n-tc-J-Iƒ, t]-Pv-\-º¿ 44. “cm-P-am-\y-{io sam-‡- ¿ I-e-°-

´¿ sIm-bn-Ω-Øq-c sIm-gn-s°m-´ a-e-bmw-{]-hn-iy-bn¬ ta-P¿ a-

s¢m-́ km-bv-]-h-cv-Iƒ-°v I-S-Ø-\m-́ v s]m¿-fm-Xn-cn D-Z-b-h¿-Ω-”I-S-Ø-\m-S≥ am-\p-kv-{In-]v-‰v-kv e-t‰-gv-kv KML \-{º v 185.(Number chipped on the document 95) Xn-ø-Xn 977I¿-°n-S-Iw 9.


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31. “ti-j-ø≥ F-gp-Øv Ir-jv-W-I-≠ F-gp-∂-≈n-b-S-Ø H-W-Øn-

s°-≠pw A-h-ÿ-” Xn-ø-Xn 976. I¿-°-S-Iw 7 Dw I-S-Ø-\m-Sv

am-\p-kv-{In-]v-‰v-kv e-t‰-gv-kvv KML \-{º v. 125 (Number on thedocument 73)

32. “{In-kv-X-]¿ ]o-en km-sl-_ A-h¿-I-sf k-∂n-[m-\-Øn-¶-se-

° I-S-Ø-\m-´ Im-\-tIm-hn sN-e-hp-cm-b≥ F-gp-Xn-b A¿-Pn-”.I-Øv \-{º v 60 _n. Xn-ø-Xn 972 hr-›n-I-am-kw 1, ]-g-»n-tc-J-

Iƒ, t]-Pv \-º¿ 45.33.Xm-\-t°m-´q¿ X-d-bn¬ 32 P≥-am-cn-I-fp-sS hn-h-c-ßƒ tc-J-s∏-

Sp-Øn-b t]-Pp-Iƒ, _-≠n¬ 32 ko-cn-b¬-\-º¿ 3¬ \n-∂v s]m-

Sn-hm-b-Im-c-Ww \-jv-S-s∏-ń-cn-°p-∂p.

34. X-e-t»-cn-bn-se tI-bn-am-sc-Ip-dn-®-dn-bm≥ (Swai 1979 ) k-lm-

b-I-c-am-Wv. Cu-®n-en-Ip-ým-en-sb-°p-dn-®v X-e-t»-cn tc-J-I-

fn¬ hn-h-c-W-ap-≠v.

35. I-S-Ø-\m-S Xm-eq-° Ip-‰n-∏p-d-Ø slm-_n-fn 974se ]-d-ºv

ss]-am-in I-W-°. (\m-ep-X-d ap-X¬ Ip-‰n-{]-Øv h-sc 13 sZ-i-

Ø-d-Iƒ) _-≠n¬ 1 ko-cn-b¬ \-{º v 4 Im-Wp-I. tXm-S-∂q-cv

slm-_-fn (tIm-´-∏-≈n, I-Æ-º-Øv X-d-Iƒ) _-≠n¬ 1 ko-cn-

b¬-\-{º v 3 Im-Wp-I.

36. “a-lm-cm-P-{io kp-{]-≠≥ sa-ÿ¿ ]o-en km-sl-_v A-h¿-I-fp-

sS k-∂n-[m-\-Øn-te-°v I-S-Øm-\m-´v Im-\-tKm-hn sN-e-hp-cm-

a≥ sh-¶-S-Ip-∏-øy≥ Iq-Sn F-gp-Xn-b A¿-Pn-” Xn-ø-Xn 971 F-S-

h-am-kw 5 ( 1796 sa-bv 15) \-{º2 kn & Un) X-e-t»-cn tc-J-Iƒ

t]-Pv 1˛237. I-S-Ø-\m-´ Xm-eq-° sXm-S-∂q-c slm-fn-fn 974 a-I sIm-√-sØ

]-d-º ss]-am-in, _-≠n¬ 1 ko-cn-b¬ \-ºy¿ 3 t]-Pv 44ap-X¬

55h-sc.

38.]-bn-tßm-´m-bn-Ø-d-bn-se \q-dv P≥-a-]-d-ºp-I-fn¬ H-cn-S-Øv-am-

{Xw; P≥-aw \-{º32 C¬ ̨ F-f-ºn-em-bn \-ºym-cp-sS ]-d-ºn¬

am-{X-am-Wv "\-S-∏,' "Im-W'-am-Wv F-∂ ]-cm-a¿-i-ap-≈-Xv. t]-Pv-̨ 44.39. Ludden 198840. Perlin 199341. Gundart 1872 ; 153


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ford University Press.C Bayly, C. A. 1994. "The military fiscal state and indigenous re-

sistance in India 1750-1820' in Lawrence Stone (Ed), An impe-rial state at war: Briton from 1689-1815, 322-354, London: Rut-ledge.

C Breckenridge, Carol A and van der Veer, Peeter (eds). 1993. Ori-entalism and post colonial predicament: perceptive from South Asia,Pennsylvania: University of Pennsylvania Press.

C Buckland, C. E. 1906. Dictionary of Indian biography, London:Swan Sonnenschein & Co.

C Cohn, Bernard S. 1962. "Political Systems in Eighteenth Cen-tury India: The Banaras Region', Journal of the American OrientalSociety, Vol. 82, No. 3: 312-320.

C Cohn, Bernard S. 1983. "Representing Authority in VictorianIndia' in E J Hobsbawm and Terence Ranger (eds.), The Inven-tion of Tradition, 165-210, Cambridge: Cambridge UniversityPress.

C Cohn, Bernard S. 1996. Colonialism and Its Forms of Knowledge: TheBritish in India, Princeton: Princeton University Press

C Devadevan, Manu.V. 2010. "The ravaging hand: Abdul KarimKhan and the decline of Bijapur', Deccan Studies, Vol. 8, Number 1:

C Dirks, Nicholas B. 1986. From Little King to Landlord: Proper-ty, Law, and the Gift under the Madras Permanent Settlement,Comparative Studies in Society and History. Vol. 28, no. 2; 307-333.

C Dirks, Nicholas B. 1987. The Hollow Crown: Ethnohistory of an In-dian Kingdom, Cambridge: Cambridge University Press.

C Frenz, Margret. 1993. From contact to conquest: Transition to Britishrule in Malabar 1790-1805, New Delhi: Oxford University Press.

C Ganesh, K. N. 1991. "Ownership and control of land in medi-aeval Kerala: Kanam-Janmam relations during the 16th -18th

centuries', The Indian Economic and Social History Review, Vol. 28,Issue 3: 299-321.


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C Government of Madras. 1862. Report of a joint commission fromBengal and Bombay appointed to inspect into the state and condition of theprovince of Malabar in the years 1792 and 1793, Madras: Fort SaintGeorge Gazette Press.

C Hasan. Mohibul. 1951. History of Tippu Sultan.Calcutta: WorldPress (1971 reprint).

C Huntington, Samuel P. 1993. The clash of civilizations?, ForeignAffairs, Vol. 72. No. 3: 22-49

C Ibrahim Kumju, A P. 1975. Kerala-Mysore relations in the 18th cen-tury, Trivandrum: Kerala Historical Society.

C Inden, Ronald B. 1990. Imagining India, Oxford: Blackwell.C Inden, Ronald B.1978. "Ritual, Authority and Cyclic time in

Hindu Kingship', in J. F. Richards (ed) Kingship and Authority inSouth Asia, 28-73, Madison: University of Wisconsin.

C Kareem, C. K. 1973. Kerala under Hyder Ali and Tipu Sultan, Er-nakulam: Kerala History Association.

C Lenman, Bruce. 1997. Integration and enlightenment: Scotland 1746-1832, Edinburgh: Edinburgh University Press.

C Logan, William. 1879. A collection of treaties, engagements and otherpapers of importance relating to British affairs in Malabar, Vol. 1 &2Calicut: A. Manual, Minerva Press.

C Ludden, David. 1988. Agrarian commercialism in 18th centu-ry South India: Evidences from the 1832 Tirunelveli censes',The Indian Economic and Social History Review, Vol. 26, Issue 4:493-519.

C Menon, Dilip. M. 1993. "The moral community of Teyyattam:Popular culture in late colonial Malabar', Studies in History, Vol.9, Number 2: 187-217.

C Menon, Dilip. M. 1999. "Houses by the sea: State formation ex-periments in Malabar 1760-1800', Economic and Political Weekly,Vol. 34, Number 29: 1995-2003.

C Narain, V, A. 1959. Jonathan Duncan and Varanasi. Banaras:Mukhopadhyay

C Narayanarao, V. Shulman David and Subrahmanyam Sanjay.


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1992. Symbols of substance: Court and state in Nayaka period; TamilNadu, New Delhi: Oxford University Press.

C Narayanarao,V. Shulman David and Subrahmanyam, Sanjay.2003. "The art of war under the Nayakas' in J. J. L. Gommas andDirk H.A. Kolff (eds.). Warfare and weaponry in South Asia 1000-1800, 133-152, New Delhi: Oxford University Press.

C Perlin, Frank. 1993. The invincible city: Monetary, administrative andpopular infrastructures in Asia and Europe, Aldershot:Ashgate/Variorum.

C Price, Pamela G. 1996. Kingship and Political Practice in Colonial In-dia. Cambridge: Cambridge University Press

C Shore, John 1879. Minutes of the governor general Sir John Shore"Bart' on the general and supplementary report of the joint commissionersappointed to inspect into the state and condition of the province of Malabarin the years 1792-1793, Madras: Laurence Asylum Press.

C Shulman, David and Subrahmanyam, Sanjay 1999. "The menwho would be kings? The politics of expansion in early 17th

century northern Tamil Nadu', Modern Asian Studies, Vol. 24,Number 2: 225-248.

C Skaria, Joseph (Ed). 1994. Pazhassi Rekhakal; Tubingen Universi-ty Library Malayalam Manuscripts Series, Vol. 2, Kottayam: Centerfor Kerala Studies- St Berchmans College, Changanassery.

C Skaria, Joseph (Ed). 1996. Thalasserry Rekhakal, Tubingen Univer-sity Library Malayalam Manuscripts Series, Vol. 5, Kottayam: Cen-ter for Kerala Studies- St Berchmans College, Changanassery.

C Sreedhara Menon, A. 2007. A survey of Kerala history, Kottaram:D.C.Books.

C Stein, Burton. 1985. "State formation and economy reconsid-ered, Part one', Modern Asian Studies, Vol. 19, Issue.3: 389-413.

C Subrahmanyam, Sanjay and Bayly, C A. 1989. "Portfolio capi-talist and the political economy of early modern India', The Eco-nomic and Social History Review, Vol.25, Issue 4: 401-424.

C Subrahmanyam, Sanjay. 1989. "State formation and transfor-mation in early modern India and South East Asia' in P J


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Marshall and Robert van Neil (Eds.) India and Indonesia during theancient regime, 91-110, Leiden: E. J Brill.

C Swai, Bonaventure. 1979. "East India Company and Moplaymerchants of Tellicherry 1694- 1800', Social Scientist, Vol. 8,Number 1: 58-70

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CONCEPTUALISING ‘HEALTH’ IN KERALA: AN EXCURSE ON... 47

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Conceptualising ‘Health’in Kerala: An Excurse on Academic Discourse

Introduction

he dominant discourse on health in late 19th centuryand early 20th century Kerala had construed indigenous

healing practices prevailing there as irrational and unscientif-ic, and those who practice it as quacks. This kind of objectifi-cation was made in relation to the difference with the westerncuratory practice which was projected, in contrast, as rationaland scientific. In many respects, this discursive constructionwas a process characteristic of bourgeoisie societies andmodern states. In this discursive construction, human bodywas counted and categorized, disciplined, and dissected.Such representations continued for a century or more andcreated sufficient space for the entry of western allopathicpractices.1 Now, in Kerala, the hegemonic form of curatorypractice is the western system of medicine i.e. allopathy. Theproduction of vital statistics and the discursive constructionof indigenous tradition as barbaric had gradually reconstitut-ed the habitus of the people of Kerala which resulted in thechanging attitude towards western medical practices as is

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Conceptualising ‘Health’in Kerala: An Excurse on Academic Discourse

reflected in the increasing preference for it today. A conse-quence of such a change in habitus is the erasure of multipleindigenous healing practices which existed in Kerala or thetransformation of some of them into the fold of westernmedical practices. If this has happened during the colonialperiod, what had happened in the post-colonial Kerala, tooneeds to be discussed; especially the logic and legitimizingprinciple that the post-colonial writings on health in Keralahave generated need to be enquired. Putting these as back-ground, in the present study, I intend to trace the trajectory ofpublic health2 in Kerala through a detailed analysis of post-colonial academic literature. Here my intention is to trace thenotions of “health”which are implicit in the academic discus-sions on health and problematise those notions for its effecton health of the people.3 I argue that the post-colonial admin-istrative writings in Kerala have also followed the colonialparadigm and continuously quantified the health status ofKerala by calculating the birth and death rates, morbidityrates, hospital-patient ratios and the like.4 Further, the post-colonial academic literature that discoursed on health condi-tions in Kerala anchored ‘population’ as the subject and ob-ject while making inferences and these inferences are also re-flected in some of the contemporary health programmes andpolicies of the state. What is common to them is that theyoverlooked power relations involved in the very tool theywere making use of and omitted from their concern the signi-fication of the history of particular forms of rationality andscientificity they were employing. This understanding forcesme to re-read the academic literature on health taking insightsfrom Michel Foucault who unravelled the power relations in-volved in the production and circulation of such discourses.In short, the study will address questions such as what is


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‘health’ and whose ‘health’ becomes concern in this dis-course? How do these academic discourses represent a no-tion of ‘ideal health’?

This paper is divided into four sections. The first sectionwill give a brief review of literature which is critical in theanalysis about the existing notion of health and health-carefrom a social science perspective. The second section exam-ines the notions of health and health care which is articulatedthrough academic writings on health and health-care. I will al-so examine the different perspectives about health-care is-sues in Kerala. The third section throws light on the policyrecommendations of the academic community on issues re-lated to health and health-care conditions within the state ofKerala. The fourth section will summarize the core argu-ments of this paper.

I

Though there is not much academic work from post-colo-nial Kerala exposing power relations involved in producingknowledge on health, this section gives an overview about afew studies which have challenged some of the accepted as-sumptions of writings on health.One important study wouldbe Joan Mencher’s study on reasons for low fertility, pub-lished in the late 1970’s. Unlike other studies on fertility, shehas pointed out that the indicators that are used as indexes toindicate development or high health status can easily be usedas indexes to indicate poverty and low health status.5 Whileother scholars were explaining low fertility, as an impact ofsuccessful family planning programme or as a byproduct ofprogressive mentality of enlightened Keralites, by conductingmicro level survey among agricultural laborers in Kuttand


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region of Aleppey district of Kerala, Menchor argued that itis because of acute poverty that the agricultural workers inthis region preferred less number of children.

M. Kabir closely observed the power relations involved inthe otherwise-known ‘philanthropic’ public health interven-tions of the Rockefeller Foundation in Kerala in the earlydecades of 20th century. He argues that such interventionswere often not philanthropic, but attempts to convert SouthKerala as a ‘tropical observatory’ for their research and a strat-egy to transform Kerala as a future market for the NorthAmerican capitalists.6

Focusing on the politics involved in the acclaimed FamilyPlanning Programme, J. Devika argues that, in the name ofeconomy, the Family Planning Programme produced gen-dered subjects and domesticated women.7 K.R.Nayar pointedout another dimension of the larger economic interest of thestate in introducing co-operative hospitals. He argues that in-stead of issues of health as such, it was the mounting unem-ployment due to the crisis of the Indo-Pakistan war8 that moti-vated the state to introduce co-operative sector. All these stud-ies reveal that health as such was not the primary concern of thestate while designing policies and implementing programmes.

II

Post-colonial academic writings on health conditions inKerala became prominent during the 1970’s with a series of re-search organized by one of the premier research institutes ofKerala namely the Centre for Development Studies, Trivan-drum. These works, on the one hand, documented vital statis-tics and engaged in the analysis and interpretation of a set oflarge scale empirical data from the paradigm of development


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economics. They largely employed statistical tools and politi-cal economic perceptions without making subject to criticismthe power relations immanent in these forms of knowledge.Here, I recall the major findings of Michel Foucault on politi-cal economy and statistics. For him, both are late 18th centurywestern inventions for the new art of government which hecalls governmentality.He says that the new art of governmentis achieved by recentering the theme of economy from theplane of family to that of population.What effect it did in pro-ducing knowledge is well summarized by Foucault:

Whereas statistics had previously worked within the ad-ministrative frame and thus in terms of the functioning ofsovereignty, it now gradually reveals that population has itsown regularities, its own rate of deaths and diseases, its cyclesof scarcity, etc.; statistics shows also that the domain of popu-lation involves a range of intrinsic,aggregate effects,phenom-ena that are irreducible to those of the family, such as epi-demics, endemic levels of mortality, ascending spirals oflabour and wealth; lastly it shows that, through its shifts, cus-toms activities, etc., population has specific economic effects;statistics, by making it possible to quantify these specific phe-nomena of population, also shows that this specificity is irre-ducible to the dimension of the family. The latter now disap-pears as the model of government, except for a certain num-ber of residual themes of a religious or moral nature.What,onthe other hand, now emerges into prominence is the familyconsidered as an element internal to population, and as a fun-damental instrument in its government. (Foucault,1991.p.99)

The academic discussions on health in Kerala are centeredmainly on selection of a set of indices that they believed willtruly represent health conditions like life expectancy rate, in-fant mortality rate, child mortality rate, maternal mortality


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rate, fertility rate on the one hand and on the other side theirconcern was improvement in modern health-care facilitiesand its utilization by people which is often manifested interms of doctor-patient ratio,hospital-patient ratio, inpatientutilization pattern, outpatient utilization pattern along withdiscussions on incidence and prevalence of diseases. Quiteinterestingly, these discussions on health are centered on theabove mentioned indicators, its composition, their trends,and its comparisons either on the basis of rural/urban divideor across states or in relation to the rest of the world.

During early phase of the 1970s, the trend was to drawlinkages between health indicators and poverty, and therebyassess economic development. For instance, calorie intake orgood nutritional status was considered as a determinant ofbetter health indicators of the population, especially for re-duction in mortality rate. The major reason for them pickingup nutritional status as an indicator for health was that it couldgive ideas about food availability and food intake. They linkboth these factors (i.e., food availability and intake) with ei-ther underproduction or mal-distribution or of both.9 P.G.K.Panikkar says that the statistics of nutritional intake level inKerala shows that there is a clear disparity between the low in-come and the high income group, which is an indication ofthe theory that the economic status of a person determineshis/her nutrition level. The rich have high nutrition becausethey can spend more, whereas the poor have low nutritionallevels since they are not able to afford to spend on objects hav-ing high nutritional value.According to him, the cause for thisdisparity is the State’s poor redistribution system. The studymade recommendations to the government to start produc-tion of all foods, especially protective foods, so that they be-came abundant and cheap for the poorer sections. Further, it


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recommends for more productive employment and incomegrowth for the masses so that they have the purchasing pow-er to obtain nutritious foods. Thus, studies came up with two-sided formulae as a solution to the problem of under nutri-tion and malnutrition: increase the output in the long termand do effective redistribution of the existing resources im-mediately. Thus, developmental policies and its impact onhealth indicators was the concern of academic communityfor some time.For instance,demographic transition10 in Ker-ala is pointed out as an outcome of developmental policies ofthe government. P.R.G. Nair argues that it is not the direct in-tervention of the State through policies like family planningor clinical interventions that led to a marked demographictransition like low birth rate, rather the trends precede thestate-driven developments of the 1960s and have much to dowith a broad social response to a state-wide phenomenon, in-cluding education and preventive measures.11 P.G.K.Panikkar argued that the decline in mortality or reduction indeath rates was not due to the introduction of the state-driv-en clinical preventive measures, rather there was a tendency ofthat sort even before the formation of modern Kerala. Boththese studies thus argue that if there is any positive trend inhealth indicators of Kerala, they are not a recent phenome-non or an effect that has come out of State intervention.12

Largely based on the framework of ‘population control theo-ry’, these studies were underlining the limited role of the Statein making Kerala at par with the ideals of modern Westernworld in terms of human development indicators.

Though all the studies discussed above have had a bearingon subsequent academic writings, a landmark and a model inthe health studies of Kerala was set by the Centre for Devel-opment Studies (CDS), Thiruvananthapuram, through its


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study titled ‘Poverty, Unemployment and Development Poli-cy’13. This study, which CDS had undertaken for the UnitedNations, was published in the year 1975 and set the frame forthe celebrated argument that Kerala produced good health(manifested in high life expectancy, low fertility rate, lowIMR, CMR and MMR) at low cost or with low economic indi-cators. This forced scholars to portray Kerala as a model stateas it breaks the conventional theories of development whichsays that economic development is a prerequisite for humandevelopment or social development of any state. Accordingto this report, given the nutritional status of the population inKerala, mortality rates should be high and life expectancyshould be low, as under-nutrition will make people moreprone to diseases and thereby increases mortality. But in thecase of Kerala,mortality rates are low in comparison to all In-dia averages. Thus, it shows that nutritional status does nothave much to do with health indicators like high life expectan-cy or low mortality as hypothesized by these studies. The re-port claimed that the paradox may be because the nutritionalnorms set up by ICMR might contain some grains which arenot used in Kerala especially for their regular diet and at thesame time the people of Kerala were heavily relying on rootvegetables which were not incorporated the questionnaire setup by ICMR. Further, they argued that the effective publicdistribution system in Kerala must have helped to improveper capita food availability among even lower income groupsand thereby to reduce the mortality rate. Hence, they reem-phasized the significance of the redistributive developmentalpolicies followed by the State and called for rapid industrial-ization to sustain the present achievements (manifested in theform of low fertility rates, low mortality rates and high life ex-pectancy) under the assumption that the main reason for


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poor health is the lack of purchasing power of individuals andindustrialization could enhance the overall purchasing pow-er. Therefore, the state and its developmental policies are up-held and are highlighted as the reason for the better health in-dices, despite the poor economy. Thus, the academic writingson health during the 1970’s suggest that it is the social justicebased developmental policies in Kerala like land reform poli-cy, public distribution system, literacy campaign of the stateand civil society organisations, setting up of numerous publichealth institutions, etc. which led to the impressive health in-dicators which are often articulated in terms of low mortality,especially infant mortality, child mortality and maternal mor-tality, high life expectancy and low fertility rates14.

By the first half of the 1980’s, scholars started challengingthese claims of health achievements by highlighting excludedcommunities or regions15. According to John W. Ratcliffe,16

low fertility and mortality is a consequence of the increasingeducation and income standards of the people which weremade possible by the state initiated redistributive policies.Though methodologically he shifted from population con-trol theory to social development theory, his interpretationtoo remained within the paradigm of knowledge created forthe art of governing, governmentality.17 Perhaps an impor-tant aspect of Joan Mencher’s article is that she suspects theabove-mentioned indicators as indicators of good health ormark of development.Through the article titled ‘Lessons andnon-lessons of Kerala’, Mencher proves the methodologicalfailure of the dominant academic discourse and reveals thatthe knowledge produced by such academic discourses shouldnot be accepted blindly.18 She critically reviewed the situationof agricultural labourers in Kerala to know to what extent theKerala Model development,which the development economists


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constructed, is valid among agricultural labourers. Whilequestioning the linkages established between health and de-velopment in general and selection of some of the indicatorslike fertility as indicator of development, the author arguesthat the low birth rate among agricultural labourers in the be-ginning of the 1980’s or their preference for few children wasfor purely economic reasons and not because they became‘modern’ or progressive through education. She argues thatthe decline in fertility among agricultural labourers is not anindication of an improvement in the quality of life, rather itcould be seen as an indicator of greater poverty. Similarly, sheargued that the decline in mortality is not a new phenomenonin Kerala and it has nothing to do with the post-colonial statedriven health service system. Thus, she questioned the validi-ty of the CDS-UN study that the modern health services de-termined health in Kerala.19 Moreover, Mencher says thatmedical care is insufficient to eradicate poverty and the rea-sons for longer life expectancy and reduction in child deathlies more in the politicization (political consciousness) of thepeople. In addition, it is naïve to construct a cause-effect rela-tionship between increase in literacy and longevity with re-duction in poverty. To establish so, one needs to examine thewhole context of change. In short, she asserts that her field-observation shows that the acclaimed Kerala Land Reformsor Public Distribution System have not actually contributedin reducing poverty among agricultural labourers.The major-ity of the agricultural labour households have inadequate di-ets and any attempt to assess it using the United States ofAmerica’s diet standard is not advisable and rationalizing thevalidity of the result arrived at by using this standard must bequestioned. That is, there is a need to question both itsmethod (use of statistics probability as the universal reality)


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and its scientific value. To summarize, while other studieswere projecting the above-mentioned indicators (such asbirth and death rate,morbidity rate,nutritional status) as indi-cators of development in general and health in particular,Mencher asserts that these could also be indicators of greaterpoverty. Or in other words, rather than becoming indicatorsof modernity, they could be identified as negative conse-quences of modernity. While doing so, she is challenging thetruth claims of the dominant academic model and theirmethodology; but it is very hard to say whether she is reallyquestioning the very notion of ‘development’.Of course, theargument that a single datum could provide multiple interpre-tative possibilities is well taken, but whether replacing onecategory of population with another category of populationand producing a different conclusion would lead to a ques-tioning of the dominant paradigm of knowledge production(i.e., development as a reality) need to answer yet.

One significant shift in the academic writings during the1980’s would be the determinants of health i.e., social justicebased developmental policies of state is replaced by a set ofinfrastructural facilities which includes better housing facili-ties, sanitation facilities, drinking water facilities, along withhospital utilization pattern of sick people. The interesting as-pect is that, these studies emerged not because of any innateempirical issue at hand, but to cater to the needs of externalfunding agents.An exemplary case of such studies is the workof Godfrey Gunatilleke (ed.), Intersectoral Linkages and HealthDevelopment, Case Studies in India (Kerala state), Jamaica, Norway,Srilanka and Thailand.20 This study actually is a WHO-fundedproject. The study emphasizes the importance of non-healthsectors on improving health conditions and calls for intersec-toral planning and action to achieve this end. Further, it ar-


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gues that health consciousness must be developed among the‘prime movers’, since such a consciousness will have effectson their activities. ‘Prime mover’ is a new concept used by theadvocates of new public health management.21 In the studyunder review, prime mover means those who are employed astechnical staff close to policy makers, policy makers them-selves, or those who are directly responsible for the imple-mentation of programmes. Beyond that, Gunatilleke arguesthat non-governmental organizations, mass-media and in-formal communication networks should be utilized to gener-ate pressure in support of intersectoral action (intersectoralactions refer to a collective activity of different sectors. Hereit means a collective of different departments/sectors, in-cluding health, involved in making certain effects on healthand development). To further substantiate the way thesekinds of studies discourse on bringing health beyond the fieldof health to other sectors, I quote Gunatilleke:

The ministry of finance must have major role to play in de-veloping an awareness of the interrelationship of non-healthsector actions and policies, and health goals… The conceptof intersectoral action could be upheld through the type ofprogramme budgeting in which the financial resources allo-cated to each ministry are defined and designated to reflect itsparticipation in an intersectoral programme… The potentialfor intersectoral programmes can be enhanced if govern-ments are able to show donor agencies plans for intersectoralaction… In order to prepare itself for intersectoral action thehealth sector will need to understand the policy objectivesand the activities of the non-health sectors, and recognizetheir health related aspects… For example, increased agricul-tural production generally results in a greater availability offood, with a consequent positive effect on malnutrition and


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the health status. However, the agriculture sector may givepriority to certain production goals without having consid-ered their potential negative effect on nutrition. Non–Foodagriculture or the production of food for export may be giv-en precedence. (Gunatilake, pp.36-37)

Moreover, this WHO report urged people to undertake re-searches that would upheld and emphasize intersectoral link-ages as significant.Thus, following the pattern of Gunatillake,P.G.K. Panikkar and C.R. Soman jointly wrote a book titledHealth Status of Kerala: The Paradox of Economic Backwardness andHealth Development. One of the emphases of the book is to re-iterate the importance of intersectoral linkages for sustainingKerala’s high health indicators. Their development thinkingtoo is steeped in social engineering. Sooner after the publica-tion of the book, the same authors came up with another studyreassessing their previous work on fall in Infant Mortalityrates.22 Unlike the previous work, which attributes reason forhigh health status to better nutritional standards, the new arti-cle declared that it is the increasing age of marriage of women,their health consciousness, and better utilization of healthcare facilities by lactating and pregnant mothers, caused for in-crease in health status. Further, they point out that the infantmortality rate in Kerala is three times lower than MadhyaPradesh in spite of having low calorie intake.

The critical questions I would like to ask here are, whatprompted them to market researches that establish intersec-toral linkages as prime? What is the politics of producing suchknowledge about health in Kerala? What would be the impli-cations of such studies and what would be the policies de-signed based on such studies? That is, it was not the empiricalsituation at hand that forced the researchers to come up withtheir argument, rather it was the interest and theoretical frame


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of the funding agents that were executed through their re-search. Or more precisely, these kinds of academic discours-es advocating for the intersectoral integration for improvinghealth condition legitimized their position by stating thatwhat they are prescribing is the larger goal suggested by theAlma Ata declaration. The slogan of the Alma Ata Declara-tion was ‘health for all’ and it should be achieved by integrat-ing all sectors with modern medical institutions. Thus, the ac-ademic talk of the 1980s began to advocate for health reform,integrating community participation in the making of healthprojects as well as sharing its cost. This move was a step to-wards implementation of decentralization. Though appar-ently it looks as an alternative developmental strategy, a closeobservation of their argument would reveal that it is tacitlyadvocating the state’s withdrawal from the health sector andtransferring its responsibility to the shoulders of peoplethemselves.

From the beginning of the 1990’s, many scholars studiedthe health of different age groups and people with differentdiseases in relation to responsiveness of public health servicesystem23. The academic concerns of health thus shifted theirfocus of analysis from the ‘people of Kerala’ in general intospecific groups based on their illnesses and its nature; natureof occupations like cashew workers; lifestyle /habits like to-bacco users; geographical positioning like urban /rural; na-ture and extend of health seeking behaviour; nature of utili-sation of health care services like inpatient /outpatient, etc.Along with these multiple categories of populations and theirhealth, there was an attempt to link health as a by-product ofspecific facilities which could be provided either by the stateor by the private or by the people themselves. Meanwhile, wecan see that there were attempts to correlate health with socio


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economic status, cost of medical care because they are as-sumed to have relation with health care utilisation and so on.24

Simultaneously, scholars argued that the state is facing fiscalconstraints and proposed decentralisation and limited pri-vatisation as the solutions to increase health care provisions inthe context of high morbidity syndrome. Since then, i.e.,from 2000 onwards, academic debate has been dominated byimpact analysis of various developmental policies like decen-tralisation and privatisation on efficiency of public healthservice system. Thus, the field has been dominated by discus-sions about effectiveness and standardisation of health serv-ice system and role of state and various other alternatives inproviding health-care. In short, while the academic discus-sions during the 1970’s and 1980’s focussed on achievementsin the field of health-care and the problems of ill health, thediscussions since the 1990’s were dominated by analysis ofthe performance or efficiency of the existing health servicesystem by assuming that it determines the health of a popula-tion.The discussions since 2000 have been centred on the dif-ferential performance of health services provided by differ-ent agents/institutions like cooperative sector, Local self-governing institutions and private sector. Apart from thisanalysis of institutional arrangement, health seeking behav-iour of different age groups as well as different disease groupsalso became their concern.

Further, from the above survey ,it follows that the aca-demic discourses on health during the 1980’s were increasing-ly interested in examining practices that are peripheral to thesick body, on the one hand, and investments in other sectorssuch as housing, sanitation, food etc.,on the other hand,as in-dispensible for bringing high health indicators. That is, thereis a shift in focus from looking at the fields that are not defined


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by the wishes of the patient, her pain, her symptoms, hermalaise. Now, beyond diseases, everything discursively con-stituted as indispensable for individual life, such as hygiene,drinking water, housing and urban life styles are all brought todefine the field of health. Foucault visualizes this shift as anauthoritarian intervention of medicine in an ever-wideningfield of individual or collective existence. Thus, Foucault ar-gues, ‘today medicine is endowed with an authoritarian pow-er with normalizing functions that go beyond the existence ofdiseases and the wishes of the patient’ (2004:12-13).Foucaultdefined this practice as ‘undefined medicalization’. Thehealth talk in academic literature of the post-colonial period,I argue, is legitimizing such a shift and continuously defines itas essential in assessing health.

At the apparent level, they may seem to be criticizing thedominant academic interpretations by providing another setof data,often another set of sample population. In such stud-ies ‘population’ as a category is only sub-divided into variousunits based either on geography (e.g., urban/rural); economy(e.g., agricultural labourers/industrial labourers); gender(e.g., men/women); age (e.g., infants, children under age5/children/old age) and so on and their condition in relationto the general situation of the State has been studied. Theconclusion these studies produce may be contradicting theconclusion arrived at by the dominant paradigm. Sometimes,they may have the potencies to statistically challenge the valid-ity of the use of some of the indicators as indices for assess-ing health/development. But still being within the larger par-adigm of development, such studies also would not reallyproduce critical knowledge. Instead, they may further estab-lish that the identification of certain indicators and its meas-urement across populations must be the subject matter of


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social science research on health.What is the concept of ‘population’ (general as well as sub-

divided) doing in the social scientific discourses? As Foucaultargued, its (i.e., population) analysis centres the categoriza-tion and recategorization, the decomposition and recompo-sition and the articulation or rearticulation of the molecularelements of the social body. The policing of the social bodythrough the exercise of capillary form of power were the dis-cursive effects on the colonial and post-colonial Kerala (forthat matter other colonized spaces as well) society. This in-volves the integration of rapidly-increasing numbers of peo-ple into the apparatus of production and other disciplinaryinstitutions to control them closely. ‘It was these forces thatmade ‘population’, with its variables of number, spatial andtemporal distribution, longevity and health’ appear not sim-ply as a theoretical entity, but ‘as an object of surveillance, ofanalysis, of intervention, of initiatives aimed at modification’(Foucault 1994c:18).

III

While academia went on with assumption that healthypopulation depends upon the performance or efficiency ofhealth service system, some scholars proposed decentralisa-tion and limited privatisation as the solutions to increasehealth care provisions in the context of high morbidity syn-drome and fiscal crisis. Thus, during the decade of 2000, aca-demic debate was dominated by impact analysis of variousdevelopmental policies like decentralisation and privatisationon the efficiency of the public health service system. Thus,the field was dominated by discussions about effectivenessand standardisation of health service system and the role of


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the state and various other alternatives in the provisioning ofhealth care.

Though talk on decentralization of health practice had be-gun in the 1980s, it as a policy was implemented only in the lat-er 1990s. The decentralization programme of Kerala wasprojected as different (perhaps unique) from rest of the re-gions (within and outside of the country) and it was named as‘People’s Planning’.A year prior to the implementation of de-centralized development as the model of development forputting back on track the acclaimed ‘model development’ ofKerala, Thomas Issac and Michael Tharakan wrote an ap-proach paper in which they explained what is meant by decen-tralization and health. To quote:

There was general agreement that as in the case of educa-tion the state needs to draw up a formal health policy thatseeks to build upon achievements of the past. The emphasisof such a policy should be improvement in quality rather thanquantitative expansion. The new health policy would have toclearly define the role of the state sector, reorient the familywelfare services, encourage novel ways of funding health careoutside government allocation, emphasize para-medicaltraining,draw up a state level formulary and effectively decen-tralize the health care system (1995: p. 20).

Decentralization is proposed in the health sector based onthe belief that it will bring good health to the people throughan efficient intersectoral coordination. Since poverty-in-duced diseases are more prevalent among the rural people,the studies suggested that decentralization with intersectoralcoordination is the best possible way.25 The studies promot-ing decentralization also argued that it is a people’s initiative toresist the one dimensional flow of capital and ideas in the ageof globalization.


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If Thomas Issac and Michal Tharakan introduced decen-tralized health policy as a unique programme of Kerala,Joy Ela-mon,Richard Franke and B.Ekbal, in their article titled “Decen-tralization of Health Services: the Kerala People’s Campaign”,stated that “decentralization is a major feature of health systemaround the world today”.26 This leads us to suspect whether theotherwise projected ‘radical alternative of globalization is itselfa product of globalization’. Decentralization projects camou-flaged the medical system with ‘public health’. To explain whatit is doing, I quote from Elamon and et.al.

‘Before 1996 the Nedumangad hospital had been in de-cline, with a lack of adequate drinking water or latrine facili-ties and with outmoded and often nonfunctional medicalequipment. The hospital’s eight doctors attempted to treat1500 patients daily in a dilapidated outpatient room with afloor in need of major repairs, catching the spirit of the cam-paign, local volunteers worked with the medical professionalsto renovate the outpatients rooms, fix the drainage, sewage,and drinking water connections, improve the electricalwiring, and install new tables, chairs,beds, trolleys, sheets, andmattresses purchased with devolved funds. In connectionwith this work, the municipality set up a fair-price store wheremedical products could be purchased at 10-40 percent belowopen market price. As the hospital’s basic infrastructure im-proved, it made more sense to invest in additional equip-ments, the municipality set up a blood bank and mortuary,renovated the maternity ward, and installed a new X-ray unit,ECG machine, and clinical laboratory. It also provided fundsto finish construction of a 100-bed expansion ward. Themain improvements at Nedumangad were accomplished infour months.’ (Joy Elamon et.al., 2004, p.699)

Yet another example is the Koyilandy Biological


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Mosquito Control Project. The context of the introductionof this ‘people’s plan’ was a failed ten year-long bad experi-ence of the chemical spraying method to control mosquitoes.I quote:

‘For ten years the municipality had been combating mos-quitoes primarily by spraying Bitex, an organo-phosphatecompound. People in heavily sprayed areas complained ofshortness of breath and other health problems, and the mos-quito population had mutated to form resistant strains andwas barely declining… The project revolved around six ele-ments. First, herbal and bacterial larvicides were sprinkledover drainage canals and other places holding stagnant water.The bacterial component,Bacillus thuringiensis, is consideredsafe for humans, as is the herbal concoction of several ele-ments including neem (Azadirachta indica), a tree from whichseveral bioactive elements are produced that repel, suppress,appetite in, sterilize, and/or kill insects but are harmless to hu-mans. Both mixes degrade rapidly after use, thus limiting thelikelihood of the mosquitoes developing genetic resistance.Second, in another pass over the breeding areas, volunteerssprinkled a herbal repellent intended to prevent female mos-quitoes from laying eggs. Third, traps were placed in the hous-es in three wards and in the government hospital. The trapscontain an organic solution that attracts female mosquitoes tolay eggs in places where the pupae can be monitored and de-stroyed after hatching. Fourth, a program was initiated to cov-er the vent pipes of septic tanks with nets to prevent mosqui-toes from entering and laying eggs. Fifth, a campaign encour-aged homeowners to fix cracks in all tanks and walls,and,sixth,this was followed by a general awareness campaign, includinglocal disease prevention classes… Over an eight month peri-od of the most detailed monitoring, the investigators found


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that the six-pronged integrated biological approach was re-ducing mosquito breeding by more than 100,000 per month’.(Joy Elamon et.al., 2004, p. 700)

These studies consider that decentralization could im-prove the public health and health services function more ef-fective. They proceeded with the conception that the majorweakness of the then existing medical field lies in the lack oftechnical expertise in medical and health projects. In this con-text,decentralization is proposed initially for intersectoral co-ordination realizing that health outcomes are basically pro-duced by the non-health sectors and the intersectoral integra-tion might solve the problems of paucity of expert hands.Yetanother question they addressed was equality in access tohealth services, i.e. class wise, gender wise, area wise and soon, by blindly assuming that accessibility to institutional de-livery mechanism, especially public institutions, will improvethe health status of the people.

Thus, studies analyzing decentralization policies and theirimpact on the health sector mainly focused on decentraliza-tion of institutions of health service, its fiscal implications andmanagerial implications rather than people’s health or well-be-ing.That is, none of them criticize the political implications ofthe very concept of decentralization and how it affects thewell-being of the people in long-run. For example, the con-cerns of another study about decentralization of health sectorwas again administrative implications of health sector institu-tions when it says the spill-over effect, the role and relevance ofhospital development committee, and the level of minimumhealth care services to be provided by the health care institu-tions have not been adequately addressed through the decen-tralization of health sector.27 Another study that assesses theperformances of Primary Health Centres under decentralization


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says that the main agenda behind decentralization is expand-ing the medical consumption levels in the rural areas on theone hand and raising resources for the functioning of govern-ment health service institutions at the local level and not to ad-dress the cause of the ill health of the people28.

All these studies analyze mainly the technical matters ofmanagement of financial resources for the functioning of lo-cal level health service institutions that are transferred underlocal-self-governing institutions. Decentralization mighthave improved people’s accessibility to health institutions.The advocates of decentralization also assume that such in-creased accessibility would produce healthy citizens. But fol-lowing Foucault, I argue that ‘the level of medical consump-tion and the level of health have no direct relation, which re-veals the economic paradox of an increase in consumptionthat is not accompanied by any positive effect on health,mor-bidity and mortality.’29In fact, none of the studies even recog-nize the need to enquire into people’s health in the context ofdecentralization, rather they look into the performance ofhealth service institutions and committees constituted at var-ious levels for its functioning. Those scholars who criticizedecentralization use the old indexes of infrastructural im-provement as the criterion to assess whether its implementa-tion is a failure or not. None of this literature looks into thegenealogy of these health indicators,but blindly follow the al-ready-internalized findings of Centre for DevelopmentStudies (1975) and WHO studies (1984) while analyzing therealities. Thus, I would argue that rather than the health or thewell-being of the people, the growth and development ofhealth service system form the main concern for these schol-ars, whether they support or criticize decentralization. Theonly difference lies is in the set of indicators used to arrive at


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conclusions. Though apparently decentralization offers apeople-oriented understanding of health problems, a deepanalysis would show that it is just another developmentalstrategy prescribed by external funding agencies in the con-text of fiscal constraints of the State. It suggests mobilizationof funds from the local people and asking them to plan andimplement their requirements. That is, people are first askedto plan, and when such plans fail, the responsibility also fallson the shoulders of the people,despite the fact that the wholething is happening in the larger social structure which is be-yond the control of the local people.

Conclusion

A cursory reading of the existing academic literature onhealth of Kerala forces me to argue that the discursive con-struction of the 'Kerala Model of Health 'and 'health crisis inKerala' is a theoretical necessity to set up a particular sort ofgovernment intervention which is technical and political andis legitimized in the name of 'development' and 'growth'.30

There is hardly any literature existing outside the normativegoverning statements of ‘development’ and the required‘economic resources’ for achieving such a development.Though some scholars have mentioned the importance ofthe socio-cultural factors in determining health and well-be-ing, they reductively account for them in terms of govern-mental intervention in the field of education (investing in ed-ucation sector), rationing of food (public distribution sys-tem), distribution of land (through land reforms) and so on.This sort of institutionalized production of ideas abouthealth and its repercussions are significant in understandingthe ways through which we become subjects of the modern


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western medical practices and the discourses it generates.This sort of discursively created ideas has created a new socialpsyche in the post-colonial Kerala society.

The hegemony of economic determinism in the academ-ic health talk of Kerala makes it the only rational approach toreality. I argue that this hegemonic discourse must be seen aspart of a reductionist thought and practice.31From the abovediscussion, we have seen that the frame of thinking on healthwas produced by various international organizations and byaccepting their funds, economists and social scientists work-ing on health conditions in Kerala generated programmesand policies. They failed to understand the unequal relationsembedded in the methodology of research proposed and theconsequences of non-reflexive use of it on the wellbeing ofthe people. Further, the academic literature on health by re-treating from doing a comprehensive social analysis and byengaging in economic arguments of non-rigorous kind,erased any discussion on health or disease as social processand discussion on the well-being of people has been reducedas something countable using numbers.

In this form of knowledge production on health condi-tion not only does the understanding of health become prob-lematic,but also the everyday life of the people. Individual ex-periences are reduced as an aggregate category called popula-tion. Sometimes new subdivisions within the general catego-ry of population are invented referring to geographical orgender or age or medical categorization like outpatients andinpatients and so on. All these categorizations are such thatthey are amenable to statistical calculations and economicmanagement. This technology of population, I quote MichelFoucault, ‘sought to discover the secrets of demographicprocesses and to render them susceptible to management.


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They also caused the body,both as the individual body and thesocial body, to emerge as the site of a much larger complex ofdeterminations’. Foucault concluded this set of reflectionswith the observation that ‘the biological traits of a populationbecome relevant elements for economic management, and itis necessary to organize around them an apparatus which willnot only ensure their subjection, but also the continual in-crease of their usefulness’ (Foucault 1994c:18).

The politics of such knowledge production is not freefrom State politics, the latter allows medicine to govern thelaws of society. In this praxeology, the state that shouldemerge as the protector of human beings is transforming thefield of medicine/health as an object for intervention. This isnot to deny that the modern medical system or its interven-tion into human bodies did not fetch any positive results, butthe argument is that modern medicine is also a part of an eco-nomic system and of a system of power and domination. Iwould not say that my analysis is based on an exhaustive sur-vey of the literature on health, rather it is based on a selectivechoice.However, an analysis of these literature itself is signif-icant since it unfolds the dynamics of contemporary knowl-edge production on health and its implications on the con-temporary health policies of Kerala.

End Note1. For more details, refer Sunitha B Nair, “Political Economy of

Health: An Analysis of Policies, Priorities and Agents in Kerala”,Unpublished Ph.D thesis submitted to Jawaharlal NehruUniversity, New Delhi, 2009.

2. The concept of public health is often represented as a move-ment, perspective and as a discipline though it all containssome common elements and concerns. In 1920, C.E.A.


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Winslow defined public health as "the science and art of pre-venting disease, prolonging life and promoting healththrough the organized efforts and informed choices of soci-ety, organizations, public and private, communities and indi-viduals." However in the present study, public health refersto the means and measures taken by state to address the issueof health and wellbeing of the people. This obviously incor-porates the public policies on health,health programmes andprojects implemented by the state and moreover it will docu-ment the changes in the public health perspective of acade-micians how “health” itself is conceived by academicianswho were supposed to be critical about health care programsand policies

3. This doesn’t mean that I assume that all issues related tohealth of the people and health care system are sufficientlyaddressed through the existing academic literature. But it isan attempt to trace the notions of health that is articulatedthrough academic discussions.

4. For instance administrative reports of directorate of healthservices, Trivandrum; Various rounds of NSS data; surveyon causes of death published by registrar general of India;NFHS surveys came up since 1990’s etc.

5. John Mencher, ‘The Lessons and Non Lessons of Kerala:Agricultural Laborers and Poverty’, Economic and PoliticalWeekly, special number, Oct 1980.

6. M. Kabir, ‘Beyond Philanthropy: the Rockefeller founda-tions public health intervention in Thiruvithamkur, 1929-1939’, CDS Working paper, September, 2003.

7. J. Devika, 2002, ‘Domesticating Malayalees: Family plan-ning, the nation and home centered anxieties in mid 20thcentury Keralam’, Working Paper 340, CDS, Trivandrum,Kerala.

8. For more details refer, K. Rajasekharan Nayar and OliverRazum, ‘Health Co-operatives: Review of International


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Experiences’, Croatian Medical Journal, 44(5): 2003, 568-575;K.R.Nayar, 2000, ‘Decline of Cooperative Medical Servicesin Kerala’, Economic and Political Weekly, 35(7), pp. 519-521.

9. This study followed the method of food consumption sur-vey and food balance sheet and suggests that the average percapita availability and intake of food in the state are just aboutsufficient to meet the minimum nutritional requirements forall. For more details, refer P.G.K. Panikkar, Nutrition Levelsin Kerala, CDS Working Paper, No: 7, 1972 December.

10. The "Demographic Transition" is a model that describespopulation change over time. It is based on an interpreta-tion begun in 1929 by the American demographer WarrenThompson,of the observed changes,or transitions, in birthand death rates in industrialized societies over the past twohundred years or so.The first stage of the demographic tran-sition is the pre-industrial stage. During this stage, the popu-lation is stable, with both high birth rates and high deathrates. Following the pre-industrial stage is the transitionalstage. During this stage, the human population begins to in-crease, due to high birth rates and declining death rates. Thedeath rates are decreasing because as the country transitionsinto an industrial country, there are improvements in theeconomy and social conditions. The third stage of the de-mographic transition is the industrial stage, which is charac-terized by an increasing population with declining birth ratesand low death rates. The state of Kerala is currently in thirdstage of demographic transition which is an indicator ofhigh economic development in the state as well. HoweverKerala stands aloof in this as well since we have achievedthese low birth and death rates with very low economic indi-cators and a backward industrial sector.

11. P.R.G. Nair, ‘Decline in Birth Rate in Kerala: A Hypothesisabout the interrelationship between Demographic Vari-ables, Health services and Education’, Economic and Political


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Weekly, February, 1974, pp 323-33612. PGK Panikkar, ‘Fall in mortality rates in Kerala:An Explana-

tory Hypothesis’, EPW, 22nd November, 1975, 1811-18.13. As part of UN endeavor to evaluate the effects of social jus-

tice based developmental policies in states, CDS undertooka study to assess the extent of poverty and unemployment inKerala during 1970’s and the findings of this study character-ized Kerala as a model state in India in terms of high humandevelopment indicators without required economic prereq-uisites Poverty, Unemployment and Development Policy, A case studyof selected issues with reference to Kerala, 1975, Centre for Devel-opment Studies, volume I, March.

14. For details refer Panikkar, P.G.K. (1971), “Economics ofNutrition”, CDS Working Paper No.4, Thiruvananthapuram:Centre for Development Studies; Panikkar, P.G.K. (1972),“Nutrition levels in Kerala”, CDS Working Paper No.7, Thiru-vananthapuram: Centre for Development Studies; Krish-nakumar, S. (1972), “Kerala’s Pioneering Experiment inMassive Vasectomy Camps”, Studies in Family Planning, 3(8):177–185;Nair, P.R.G. (1974), “Decline in Birth Rate in Ker-ala: A Hypothesis about the Interrelationship between De-mographic Variables, Health Services and Education”, Eco-nomic and Political Weekly, 9(6/8): 323–336;Panikkar, P.G.K.(1975), “Fall in Mortality Rates in Kerala: An ExplanatoryHypothesis”, Economic and Political Weekly, 10:1811–1817;Centre for Development Studies, (1975), ‘Pover-ty, unemployment and development policy, A case study ofselected issues with reference to Kerala’, Volume I, Trivan-drum: Centre for Development Studies; Ratcliffe, John. W.(1977), “Poverty, Politics, and Fertility: The Anomaly ofKerala”, The Hastings Centre Report, 7(1): 34–42

15. Mencher, J. P. (1980), “The lessons and non lessons of Ker-ala: Agricultural Labourers and Poverty”, Economic and Po-litical Weekly, 15(41–43):1781–1802.Panikkar,P.G.K. (1980),


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“Inter-regional Variations in Calorie Intake”, CDS WorkingPaper No. 3, Thiruvananthapuram: Centre for DevelopmentStudies.P G K Panikkar and C R Soman, Recent trends in thehealth status of Indian children –A Reappraisal, CDS Work-ing paper No: 209, July 1985

16. Kerala's development experience differs from India's notbecause of some subtle cultural difference, or by accident.Development was achieved, purely and simply, through im-plementing development strategies based on equity consid-erations. Implications for planners and policy makers are ob-vious. If the reduction of rapid population growth is indeeda priority, and if social development is more than just an es-poused goal of development strategies, then structuralchanges in the political economy are essential strategies.And, as the Kerala experience points up, such changes mustbe based upon equity considerations rather than aggregateeconomic growth considerations.And,finally,contraceptivedelivery systems can be placed in their proper perspective: asprograms designed not to control population size but to as-sist couples to achieve their desired family size. For furtherdetails refer, John W. Ratcliffe, ‘Poverty, Politics, and Fertili-ty: The Anomaly of Kerala’, The Hastings Center Report, Vol. 7,No. 1, Feb., 1977, pp. 34-42

17. Foucault defined governmentality as the ‘institutions,proce-dures, analyses and reflections, the calculations and tactics’that support a particular rationale of power and apparatusesof security, with populations as their target. In effect, gov-ernmentality links the techniques of discipline and controlof individual living bodies (bio-politics) directly to state poli-cies. See Foucault 1978 and Paul Joyce 2001)

18. John Mencher, ‘The lessons and Non lessons of Kerala:Agricultural Labourers and Poverty’, Economic and PoliticalWeekly, special number, Oct 1980.

19. In addition to this, based on a comparative analysis of


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functioning of primary health centres in Tamil Nadu andKerala, she argues that more than the ‘location matrix’ ofmodern health service institutions, it is the political aware-ness among the people that made medical care accessible tothe poor in Kerala.But, she adds that the accessibility to med-ical care is not sufficient for eradicating poverty.

20. Godfrey Gunatilleke (ed), Intersectoral Linkages and HealthDevelopment Case Studies in India (Kerala state), Jamaica,Norway, Srilanka and Thailand, WHO, Geneva, 1984.

21. The New Public Health is a contemporary application of abroad range of evidence-based scientific, technological, andmanagement systems implementing measures to improvethe health of individuals and populations. The fundamentalpolicy of the NPH is based not only on responsibility and ac-countability of national, regional, and local governments forthe health and well-being of society, but also involves selfcare by the individual and the community. It also involves thevoluntary organizational and private sectors, such as food,medical equipment, pharmaceutical and vaccine manufac-turers. Refer Tulchinsky TH, Varavikova E A., What is the“New Public Health”? Public Health Reviews 2010; 32:25-53. Critics argue that the new public management (NPM), anAnglo-American product has been the core approach be-hind this move. The NPM essentially is a value-for-moneyapproach which suits the donor agencies and it is known indifferent names such as, modernising government, manage-ment by objectives etc. For the proponents of NPM, the re-forms are intended to increase efficiency by improving in-put-output ratio within the public sector. Partnership is al-so a key word within the NPM strategy under which the mainthrust will be public-private partnerships.One of the implic-it objectives of NPM is to reduce political control of deci-sion-making and increase the role of managers.For more de-tails refer Nayar K R.,Universalizing health services in India:


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The techno-managerial fix, Indian J Public Health 201322. PGK Panikkar and C R Soman, “Recent trends in the health

status of Indian children, a reappraisal”,CDS working paperNo: 209, Trivandrum, 1985.

23. Shah, N., V. Ramankutty, P.G. Premila and N. Sathy (1994),“Risk Factors for Severe Pneumonia in Children in SouthKerala: A Hospital-based Case-Control Study”, Journal ofTropical Pediatrics, 40(4): 201–206; Kumar, K.V., Y.S. Sivan,J.R.Reghu,R.Das and V.R.Kutty, (1994), “Health of the eld-erly in a community in transition: A survey in Thiruvanan-thapuram City, Kerala, India”, Health Policy and Planning, 9(3):331–336

24. Kannan, K.P., Thankappan, K.R., Ramankutty V. and Ar-avindan, K.P. (1991), “Health and Development in Rural Kerala:A Study of the Linkages between Health Status and Socio-economicStatus”, Trivandrum: KSSP; Panikar, P.G.K. (1992), “HighCost of Medical Care in Kerala: Tentative Hypothesis”, Eco-nomic and Political Weekly, 27(23): 1179–1181.

25. A number of panchayats have identified programmes onsanitation, expansion of indigenous systems of medicinelike ayurveda and unani, removal of garbage and waste, up-gradation of services at primary health centre, health educa-tion and health camps etc. See for a comprehensive discus-sion, K R Nayar, ‘Politics of decentralization: lessons fromKerala’, Imrana Quadeer et.al., (eds.) Public Health and thePoverty of Reforms the South Asian Predicament’ (ed), Sage Publi-cations, New Delhi, 2001.

26. Joy Elamon, Richard W. Franke, and B. Ekbal, ‘Social Move-ments and Health Decentralization of Health Services: theKerala People’s Campaign’, International Journal of Health Ser-vices, Volume 34, Number 4, 2004, p 681.

27. According to the authors, the benefit of decentralization ofthe health sector is leaking to outside the boundaries of ad-ministrative jurisdiction. The principle of decentralization


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says that local government should generally provide serviceswhose benefits are restricted to a single jurisdiction. Accord-ingly, the better transport network and the location of healthcare institutions within municipal towns and the associatedlevel of service have given rise to spill over… The system of‘matching transfers’ might address the problem of benefitspillover but it will introduce a new problem owing to the in-equality in the distribution of hospital beds across the taluksof the state and the inequality is serious enough to affect theaccess to secondary health care service...As local self gov-erning institutions themselves are representative of peoplethere is no need of committee like hospital developmentcommittee which was existing from 1984 when health wasunder state government. D Narayana and Harikurup, De-centralisation and Health sector in Kerala: Some issues,working Paper no: 298, CDS, January 2000.

28. For details refer,Varatharajan, D., R. Thankappan, and S.Jayapalan, (2004), “Assessing the Performance of PrimaryHealth Centres under Decentralized Government in Kerala,India”, Health Policy and Planning, 19(1): 41–51

29. Michael Foucault, 2004, ‘The Crisis of Medicine or the Crisisof Anti Medicine?’ Foucault Studies,No. 1, pp. 5-19.

30.As Ferguson says,while projecting both as developmental is-sues it creates space for various international and national de-velopmental agencies to come into the field of health. Fordetails refer James, Ferguson, (1990), The anti-politics machine:“development”, depoliticization, and bureaucratic power in Lesotho,Cambridge: Cambridge University Press.

31. Bruce Kapferer, ‘The Social Construction of ReductionistThought and Practice’, Social Analysis, Volume 48, Issue 3,Fall 2004, pp1-161.


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he key question that the present article address is,whether the social and cosmic space of teyyam, a ritual

worship specific to north Malabar, changed through time?1

The question directs me to analyse teyyam in historical per-spective and problematize a critical issue in ritual studies, itscontinuity and change and the nature of ritual. In this presen-tation, through an excurse on teyyam,I will explore the di-mensions of difference and repetition of ritual practicethrough time. Fundamental to the analysis is the questionwhether the ritual changes in relation to the changing socialand cosmic space or persist reproducing itself.A major aspectof the dominant theories on ritual is to construe it as a mimet-ic of the world external to itself.2 The representationalists,and to a lesser degree functionalists as well, interpreted ritu-alas symbolic representation of the collective effervescence(Emile Durkheim), and scholars like Maurice Bloch arguedthat the contemporary nature of a ritual could be understoodlooking at how historically it evolved. Theyall, in one way or

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From Traditional Authority and Colonial Domination toNew Social Dynamics: Has theCosmic and Social Space ofTTeeyyyyaamm changed through time?

E Dinesan Vadakkiniyil

the other, address the question of continuity and change ofthe ritual assuming ritual as an epiphenomena of the struc-ture and it changes in relation to the changing social space. Ido not disagree with such interpretation. Despite these, thequestion of the continuity of the ritual through time puzzledscholars. What makes ritual able to repeat, nevertheless,mak-ing effects across different spatio-temporality? Such a ques-tion brings us near to the critical dimensions of the questionof the dynamics of cosmic space and the enquiry whether thecosmic space changes through time. I argue that cosmic spacedoes not change since it is internal to the ritual and exists notonly independent of the lived external world but alsowithoutrepresenting it. Instead, ritual, in and through its dynamics,creates new realities, non-referentially to the world outside it-self. And also, cosmic space of teyyam emerges from the ritu-al space itself, and which is open, whole and infinite. In short,here I will argue thatteyyam changed differently in relation tothe changing social space of its existence in Malabar, but thecosmic space, which is integral to generative dynamics of theritual,does not.Critical to this understanding is the concept ofvirtuality as it defined by Gilles Deleuze ([1994] 2005), and itsusage in ritual context by Bruce Kapferer (1997). I argue thatthe ritual virutality continually allows for new potentialities ofa cosmic space to be realized and to have effect in ever chang-ing social and political space. Also, teyyam is always adjustingto new socio-political space, except when its inner virtual dy-namics is frozen by government intervention reducing it as anobject of heritage to be kept in museum.

The essay has two parts. In the first part, along with intro-ducing the ritual worship called teyyam, I will discuss teyyamas integral to the continually differentiating dynamics of so-cial realities manifesting its discontinuities. The question of


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teyyam and changing social space is analysed here with thesupport of ethnography. In the second part I will resort to adiscussion on the ritual virtuality, its non-referentiality to thelived everyday world, and the ritual as the source continuous-ly generating self-reflecting cosmic totality.

Before going into the discussion I will very briefly com-ment on the way social space, cosmic space and virtuality areused in this essay.For Emile Durkheim,who perhaps used thenotion of social space for the first time, it is nothing but socialenvironment or group framework, independent of the phys-ical setting. Later scholars like MaximilienSorre consideredDurkheim's definition of environment too narrow and citedmany instances where physical conditions influences sociald-ifferentiation and argued that this conceptshould incorpo-rate both the physical and social environments. Pierre Bour-dieu defined social space as a field of force, which is a ‘set ofobjective power relations that impose themselves on all whoenter the field and that are irreducible to the intentions of theindividual agents or even to the direct interactions among theagents’ (p.724).Here I use social space as a system of relationswhose properties are constituted by social, cultural, politicaland economic powers.

By cosmological space I mean an ensemble of events, ob-jects and practices that are in a compositional unit, existing to-gether, in mutual relation and emerging in and through the rit-ual space. Cosmic space is singular, whole, infinite, and em-bodied of potencies which remain constant and at the sametime generate new relations, realities, and make effect on thesocial. Virtuality has been used tomean a kind of space inwhich a larger imagined whole is created which provides theoverarching frame and direction for a series of dynamic oper-ations of the ritual action. The virtual/virtuality that Deleuze


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in philosophy and Kapferer in ritual conceptualized is notsynonymous to the concept of virtualthat circulates inthe cy-bernetic studies, where it is meant to refer to the technologymade mimic of some external reality. For Deleuze, the virtu-al is that which allows all forms of life to connect in a way thatdoes not depend upon prior divisions into species, kinds,properties, spatio-temporal locations, or subjects and predi-cates. Therefore, virtual is a transcendental realm, which isnon-representational, and apriori social and not emerge as so-cial.

Now I will explain in brief the ritual worship called teyyamand the critical aspect of it as an event which are sensitive tochanging contexts.

The teyyam ritual: An overview

Teyyam (meaning god) is a form of ritual worship of an-cestor spirits and local deities exclusive to north Malabar(Kerala, South India), wherein the bodies of teyyam-special-ists become the vehicles (in dance, possession, speech etc.)for the manifestation of specific deities or spirits. The sacredspaces for teyyam worship are mainly the courtyards of tar-avad (matrilineal joint family), or lineage shrines of those whoare broadly classified as Hindus.But recently, the sacred localeof a new teyyam named Muttappan, might as well be a taxistand, a housing estate, shopping complex, or the householdof a newly settled small family not living as a joint family.

In Malabar there are about 400 differently named teyyam.A teyyam festival can either be for a single teyyam or for anumber of teyyams. In the case of the latter, a group ofteyyam may gather at a shrine, this kind of performance beingreferred to as kaliyattam or perumkaliyattam, the former is a


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festival organized every year for a single lineage and the latteronce in several years organized for interrelated lineages.

Each year’s teyyam season starts from the Malayalammonth of Thulam (October) and lasts up to Edavam (June).That is, it starts with the agricultural harvest and ends with theperiod of the new planting for the next season. The start ofthe period of teyyam performances is marked by a rite in-volves the giving of the newly harvested rice to the ancestorspirits of all taravads and closes with the culminating festival(perumkalasam) at the lineage-shrine of the once ruling Kolat-tiri family.3

The right to perform teyyam is exclusive to those onceconsidered to be members of lower castes (e.g., the Vannan,and Malayan) or ‘out groups’ (e.g., the Tulu Velan, Pulayan,Mavilan and Koppalan)4. These performers (always male) doit as a paid service to the shrines and their relevant communi-ties.

The rite starts with the performer invoking the deity whichhe is going to manifest and reciting the deity’s mythical story(tottam). Once invoked the performer’s body and face arepainted in the manner appropriate to the deity that he is be-coming. The manifestation of the teyyam in its most com-pleted and ordering form is achieved in events when theteyyam performer is masked and dressed in the regalia of thedeity. Upon this the performer-as-teyyam goes before theshrine of the deity and the ritual moves towards the events ofits finale. These may involve possession, sacrifice, the givingof gifts and the blessing of worshippers. Teyyam as a whole isa complex aesthetic ensemble involving music, song, dance,and occasionally dramatic events among many others.

What I have explained above is the major dimension of


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teyyam. But there is more. For example, there are rites thatinvolve elements of sorcery(like kenthronpattu or gandharvanpattu: song for male nature spirits) especiallythe rite observed-to protect pregnant women from spirit possession; an annualrite to protect the whole village from death destitution(mari-mattal: rescuing from death/disease/rain), andsymbolic hu-man sacrifices to protect a matri-lineage (the Malayan kettu,Uchhabali and Ninabali).

Teyyam is performed for all pragmatic and non-pragmat-ic purposes.For example,Muttappan is performed for a greatdiversity of occasions like at the time of the building of a newhouse, upon a marriage, to mark getting employment or thereturn of a householder from work in the Gulf States.5 He isrecently performed at store fronts as protection for the own-ers and the merchandise.It shows that Muttappan thorough-ly is immediate, of the situation, breaking through the hin-drances and obstacles of living as they are met and formingnew relations (rather than extending upon those already pres-ent) as the situation fits. Whereas Muchilot Bagavati, a femalelineage goddess a Nair sub-castes, is performed for non-prag-matic purpose. She, in her present day worship, re-centres animagined taravad and kinship of non-modern kind whichhardly has any immediate pragmatic concern in the present.6

The different purpose for which teyyam is invokeddemonstrates how the potentialities within teyyam continual-ly elaborate and open out to meet the circumstances and con-tingencies of the diverse and differentiating processes of on-going life. Here the social space that constitutes teyyam andthe social space that teyyam generate in and through its ritualwill be different. I will come to it by analysing different histor-ical conjunctures in which teyyam is invoked.


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Teyyam and changing socio-political space

a. Pre-colonial authorities

I will begin with two major interpretations on the origin ofteyyam, since theyrefer to completely different historical pe-riods, therefore, socio-political spaces. The first and largelyaccepted interpretation says that teyyam is originated duringthe turn of first millennium of Christian era and from the rit-uals like Velan Veriyatal and hero-worship (Kurup2003[1973]).Velan Veriyatal was a possessed dance to propiti-ate Murugan, the god of the uplands, done mainly by peoplewho subsisted on hunting,gathering and plunder raids.Hero-worship involves commemoratingthose who died in plunderraids or defending caravans by erecting hero-stones.Ofcourse the period of these rituals refers to a stratified society,despite these, the divinitieswere not seemed attached with alineage or caste and therefore the possibilities of generatingthem a kinship or caste relation or differentiation were re-mote. Instead, it being ritual of commemoration of divinespirit or ancestors, they were invoked by the collective as a po-tent that could protect one’s village from the possible dangersor as the divinities who guard the village from marauders. Atthis historical conjuncture the socio-political space thatteyyam, which is a part of thevelan veriyatal and hero-worship,invokes is the one constituted by the plunder raiding maraud-ers and their opponents and the social order it effectuated.

The second major interpretation links teyyam with themedieval socio-political chaos of North Malabar, political aswell as social. Richard Freeman, an anthropologists who didextensive work on teyyam, argues that teyyam worship and itsinstitutions ‘reach back to a pre-modern, likely late medieval


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socio-historical context’ and that “the political powers whichteyyam worship itself describes and recognizes as havingdeep ideological significance are located not in the colonial ormodern periods, but in that of the traditional kingdoms ofmedieval Malabar. These kingdoms were largely dismantledby the close of the 18th century, so it seems reasonable to con-clude that teyyattam was developed in its current form andflourished at some period prior to this dismantling”(1991:38-39). If this is true, then teyyam presupposes a social space dif-ferent from the one explained above.I will explain it analysingthe relation between the formation of a new petty kingdombreaking the laws of matrilineal inheritance and teyyam.

The historical conjuncture is the 16th century Portuguesecolonial trade initiated competition between local kingdomsfor the share for the profit of overseas trade and the conse-quent expansion of their territorial boundaries. Among thefighting native rulers were the two major powers, the Kolat-tiri, seated at Kannur, and Zamorin, seated at Calicut. In themiddle of the continuing feud between these two rulers, theheir prince of Kolattiri entered Zamorins court in disguise asa Brahmin to spy. The princess of the Zamorin's court fell inlove with disguised prince and they got along. But, the princehad to return to his court to crown as king due to the death ofthen ruling Kolattiri, who was his mother’s brother. Mean-while, at Zamorin’s court the princess conceived bringingshame to the whole kingdom. Zamorin decided to kill theprinces, the progenitor of his next heir, so directedher toboard on a leaky boat and sail so that eventually she will diedrowning. Disheartened princess summoned her lineagemother goddess for help and the latter came along with fourwarrior teyyamto safely draw her before the newly crownedKolattiri king and her lover. Kolattiri recognized his lover,


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accepted her, and arranged everything for her delivery and indue course she gave birth to a baby boy.

When the boymaturedthe warrior teyyam advised him toask for a separate territory of his own since he could not in-herit his father's kingdom (since it is matrilineal and only sis-ter’s son could inherit). Accordingly the boy presented his in-terest before his father and the latter gave him permission tooccupy northern part of his territory suppressing a few locallords there. The four warrior teyyams fought for the boy andestablished the new petty kingdom and a new line of rule in-heriting father’s territory, an unconventional, perhaps radicalact, against the prevailing matrilineal succession of Malabar,where sister’s son is to inherit. But the new kingdom had toface stiff resistance from the original heirs. When the newkingdom is on the offing of liquidation to its parental king-dom,one among the warrior approached the nearby BrahminTemple, the supreme ritual head of the area, and through anact of submitting the sword of the new king before the tem-ple deity surrendered the kingdom under its feet and declaredthat the territory hereafter belongs to the Lord of the templeand the king will rule only as his servant. In the social world ofmedieval Malabar attacking a territory belongs to a Templewas tantamount to attacking the god himself, a crime suffi-cient to invite punishment. Thus instrumental in establishinga kingdom and a new matrilineage on the one hand and pro-tecting and maintaining it on the other, the warrior teyyamsbecame gods of the ruling lineage and her subjects.

The myth and the teyyam in it takes into its heart the wholeissue of matrilineality and affinal relation, about the forma-tion of a new matrilineage and the complication ofrelations.In medieval Malabar new matrilineage is establishedthrough female line, but here it emerges through son. He was


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supposed to be the successor of his mother’ brother, but inthis case he is inheriting a share of his paternal property andestablishing a new line. However, critical in this established isthe connection between mother and son, which controls therelation and maintains the regularity of the medieval Malabar.The whole movement challenges as well as embodies the nu-ances of kinship relation and centrality of affinity in it.Teyyam being the central potency generating and weaving ittogether the social space in which they emerge as well as theygenerates are anterior to the one discussed in the first case.That is,the formation of a kingdom, differentiation withinkinship relation, new matrilineage through son, and the sym-bolic presentation of brahmanic ritual power embodying po-litical power, imagines a different social space. The culminateact of giving the kingdom as a gift to the Brahmanic Temple issymbolic of total prestation, that in turn demands reciproci-ty in the form legitimizing the new matrilinege created by son,which a patrilineal Brahmin can easily offer.

b. Colonial encounters

So far I discussed teyyam and traditional authority now Imove to discuss two dimensions of the poiesis of teyyamwhen Malabar turned into colonial authority. The first movesexplaining the ways in which a new set of ancestral deitiescalled dharma daivam emerged and how they become integralin the transformation of house as a residential unit into tar-avad with absolute ownership over a set of material and ritualrelations. In the second we will see a traditional authority of aking and his lineage teyyam confronting colonial authorityface to face.

Ancestors of the Poduval caste who were tenants of


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Brahmin owned temple land were the central protagonistshere. How the chaos of the second half of 18th century hadbeen appropriated to establish new authority and defend itthrough teyyam will be the dimension of the analysis. Duringthe said period the rulers of neighbouring Mysore conqueredMalabar which resulted in effecting lasting changes in her so-cial order. In medieval Malabar land were under the control ofa few Brahmin landlord or the temples they own. When theMysore invaded Malabar,Brahmin landlords fled the countryfeared of persecution. Therefore, the invaders entered intodirect revenue agreement with the Poduval tenantswhich ef-fectively give them absolute ownership over the land theywere cultivating as tenants. The new power acquired turnedPoduval to be the centre of the hierarchy with their house-land unit re-centring as the point of convergence of the so-cial, ritual and economic authority of the locale. This re-cen-tring transformed Poduval houses from a residential unit intoa taravad embodied of encompassing authority.

In the last decade of 18th century things once againchanged with English East India Company defeating theMysore and bringing Malabar under their direct control.Once fled Brahmin landlords returned to their original homeand began to claim their lost status pushing the Poduval onceagain as tenant. It ensured continuous feud between the Brah-min and Poduval in which many matrilineal heads of the Po-duval taravads died defending their newly created authority.Those who died defending were deified as ancestor deitiesand festivals were offered for them and their ritual authoritywere placed against the brahmanic authority. Also, these an-cestral deities were brought in as potency imagining internalunity of a matrilineage with new authority and for its repro-duction. Therefore, in their ritual practiceinstead of their


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military skill in defending a nascent taravad, either their sor-cery power or unconsummated desire in establishing an inde-pendent subsistence world are given primacy. For example,the ritual practice of a Poduval ancestor teyyam enacts anevent of an ordinary boy turned to be the head of a Poduvaltaravad who had summoned to the battlefield while sitting be-fore his meal, which, I interpret, is a symbolic presentation ofan unconsumed authority.

What I have been arguing is that, the emergence of the an-cestral deities of Poduvalhad its bearing on the changing so-cio-political spaces of the period and in turn the social spatialrelations the new divinities constitute too were different.Meanwhile, I add that, the emergence has its import on the al-ready available potential in teyyam to establish and re-estab-lish differently within the changing context. That is, teyyamwith its immanent potency is producing itself as new beingalong with creating new social spatial realities. The overall dy-namics of the creation of these ancestral teyyam could also beseen as a movement towards organizing a society centeredwith multiple independent taravads each with its own com-munity of subsistence. This is diametrically opposite to thekind of temple centered monolithic social order existed in thepre-colonial Malabar.

As the second case of teyyam encountering colonial I re-count an event involving the English East India Companyand the Kolattiri (the ruler of north Malabar) wherein the lat-ter invoked his lineage deity Thiruvarkatt Bagavati to chal-lenge the power of the British presence. The event illustratesthe attempt by the King of Kolattiri to win British acceptanceof his authority by agreeing to the fact that their power wassubject to sacred power which encompassed the political andconditioned it - sacred potency which the King of Kolattiri


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had direct ritual access to and a lineage-based right.The eventI relate happened in 1795. The year is important since it is theperiod (1792-1795) in which Kolattiri lost his sovereign polit-ical authority and the entire north Malabar came under therule of the English East India Company.

In 1795, the then ‘ruling king’ of Kolattiri decided to con-duct a ceremony of coronation for his successor. In effect,hisaction was to re-sacralize the kingship, the authority of whichwas being threatened by the British presence. This rite orariyittuvazhcha (rice throwing rite/coronation rite) was ad-dressed to the goddess of the ruling royal lineage, Thiru-varkatt Bagavati (a female goddess worshipped in the form ofteyyam). In the pre-colonial conception of state power inMalabar, the kingdom was conceptualized as under the pro-tection of Bagavati and that it was she who authorized theruler-ship of the king and the order of state power.

Kolattiri conveyed his decision to conduct the coronationto Handley and Stevenson, the British administrative heads ofthe Tellicherry Factory (the administrative centre of the Eng-lish East India Company in Malabar). In the letter of notifica-tion, Kolattiri addressed the officer in charge at the colonialfactory as K?ttam M?ppan (the head of the factory) and de-tailed that according to the customs of this place, the goddess(Thiruvarkatt Bagavati) being their patroness, Kolattiri kingcould not meet her and address her without in the first placeperforming the ‘Aryitto Vaicha’ [ariyittu vazhcha] (Swai 1978:57). The king requested permission from the British to holdthe ceremony.

But Kolattiri’s request was turned down with the claimthat he was defying the authority of the ‘government of theceded province’ with a view ‘to attaining his former state ofindependence’. What especially offended, perhaps insulted,


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the head of the factory was being addressed as K?ttamM?ppan (which signified that the British were mere tradersand therefore dependent).

This was not acquiescence to their authority. What theking was doing was attempting to gain the recognition by theBritish that their power was conditional on the goddess, onthe sacred. The further motivation, I consider, behind such arequest was for the king to augment his own power for if theyagreed it was tantamount to the British accepting the author-ity of the King and his royal lineage founded in their connec-tion and worship of Bagavati. For Kolattiri his power de-pended on the authority of the British rather than a goddess.

c. Post-independent Malabar: Teyyam becoming an Art

Colonialism produced multiple discourses objectifyingteyyam. The Christian missionaries and colonial administra-tors construed it as ‘Devil Worship’. The ‘natives’ who be-come subjects of colonial modernity find in teyyam impedi-ments to progress and the Left political parties viewed it a su-perstition yet with potential that could be made instrumentalin anti-colonial and anti-feudal struggles. The trope of deathand deification recur in teyyam myth has been reinterpretedas symbolic of one acquiring martyrdom fighting againstdomination and exploitation and for imagining class con-sciousness. While the colonialists, and native progressivesdispensed teyyam, the left political party find in teyyam somepragmatic potency. Hence in the post-independent period,especially after government headed by leaders from the leftpolitical party were established, there emerged a situation tore-interpret teyyam, now less as a symbol to resist, but as anart.Any dispensing construing teyyam as irrational,superstitious,


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uncivilized practice impeding development will be a failure.Meanwhile incorporating teyyam within State structure willbe contrary to the ethics of a secular state and a radical politi-cal party which perceive religion as an ideology or false con-sciousness. It is in this predicament that the discursive con-struction of teyyam as an art-form intensified. They did it asPhillip Zarrilli (2000) and Wayne Ashley (1993) said by ‘his-torically de-contextualizing’ and cutting its vestiges with ‘re-gressive feudalistic superstitious belief systems of the past’and making it accessible to ‘the people with new content’; inshort, as an art. State and Party sponsored conferences,work-shops, and seminars were held discussing why teyyam shouldbe considered an art and how it should be preserved from theonslaughts of rationality of the modernity. In the middle of1960s onwards, filming teyyam, making museum to preserveits masks, establishing an Academy to facilitate it promotionsinside and outside Kerala were began.As part of it teyyam be-gan to move out of its sacred spaces of worship into stages,public procession, and national folk festivals and parades.Thus first it got the value of a ‘traditional art’, then a plethoraof designation all suffixed with the word ‘art’ like ‘folk art’, ‘re-ligious art’, ‘ritual art’, ‘popular art’, and culminated recentlywith name a ‘classical art’. In such discourses and practicesteyyam emerged as an arboreal devalued of its capacity totranscend boundaries. This, I would argue, is an aspect ofcentralizing or tying of a rhizomic potency.7 Teyyam reconsti-tuted as art thus became an object symbolizing identify of theKerala state, a sign of her unique culture and religious sym-biosis. Here teyyam’s inner virtual dynamic is frozen by gov-ernment interventions thereby it became a museum object ofheritage.Despite these, teyyam maintained its relevance in aconstantly changing and socially differentiating world as a


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dimension of its internal ritual dynamics. Its dimension is ev-ident in the developments of the recent past, which I will dis-cuss below.

d. Teyyam and the New Social dynamics

Three aspects are apparent in the teyyam ritual worship ofthe contemporary period. They are the increasing urge to re-vive taravad-teyyam in the name of reviving taravad, increas-ing number of perumkaliyattam (festival for interlinked lineag-es), and proliferation of the worship of Muttappan and hismovement beyond Malabar. Perhaps, experiencing the ef-fects of neo-liberalism may be a condition for the revival.Lib-eralism came to Malabar in the form of structural adjust-ments and ‘good governance’. As a consequence of these,State began to withdraw from social welfare commitments,including public distribution system, health and educationalsectors.Employment became scarce and the available few aremadedaily wage or contract assignments, instead of perma-nent employments. Coupled with this is the increasing pricefor essential goods and the domination of the logic of thenew market selling ‘life style products’. Living in the midst ofthe scarce resources and limited opportunities people werepushed into a vicious circle of personal credit system, whicheffectivelycreated a feeling that they are living in a risk society.It all happened on top of the material erasure of taravad relat-ed matrilineal kinship and production relation through enact-ment of The Land Reform Act and the Matrilineal AbolitionAct, which supported their existence in many ways in the pre-colonial and colonial period. It is in the middle of this chaoticsituation that people began to revive teyyamas an anti-struc-ture. While teyyam like Muchilot Bagavati in and through its


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ritual attempted to imaginarily reconstituted taravad and kin-ship relation and social relations of non-modern time, Mut-tappan addressed highly pragmatic issues of the everyday lifein places of uncertainties inside and outside Malabar.Here wewill see the social space that generated teyyam and the socialspatial relation teyyam generates once again changing. WhileBagavati, or,for that matter, divinities adhered to matrilinealtaravads, in and through their ritual processimagined a me-dieval worldwith a social spatial relation corresponding to thenon-modern differentiation and hierarchy within the matri-lineage and also in the larger social world of its existence,Muttappan being a divinity de-linked from taravad and matri-lineage, on the other hand, operatednot through a medievalimaginary built around caste,power, rank or status,but on theimage of pragmatic being of the now and immediate whocould break through the hindrances and obstacles of living asthey are met and forming new relations as the situation fits.

So far I have argued that teyyam is an event which is sensi-tive to changing contexts. They can be grasped as reactions todimensions of the worlds in which they take shape and uponwhich they have effect. In this they do not merely express orrepresent but achieve potency in the constitution and forgingof existential orientations as well as social relations in every-day lived social worlds. Teyyam are integral to the continuallydifferentiating dynamics of social realities manifesting its dis-continuities-the breaks, crisis, disruptions and transgressivemovements of ongoing political and social processes-and al-so effecting their continuities often in new directions or alongnew paths or trajectories of life.

My argument should not be reduced to what Comaroffand Comaroff (1993) and Geschiere (1997) would argue thatritual changes or is conditioned by circumstances of vulnerability


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and uncertainty. I am not completely ruling out such a possi-bility, but my interest is not to perceive teyyam as an object ofsuch a pathological indicator of social breakdown. Instead Iargue that teyyam is always adjusting to new socio-politicalspace, except when its inner virtual dynamic is frozen by gov-ernment interventions.

The cosmic space of teyyam

Now I will resort to a discussion on whether the cosmicspace of teyyam changed through time. To put bluntly, I ar-gue, it did not. Instead,teyyam is a ritual practice that enablesits participants to develop continually their relations tochanging realities by the very means of its apparent tradition-alism or stasis. Or in other words, despite being sensitive tothe changing contexts and recreating the social spatial differ-ence in relation to changing temporality, the cosmic space ofteyyam remain constant, yetit is a plane of immanence.8 I alsoargue that what allows its continuityis the ritual virutality. Fol-lowing Deleuze I perceive virtual as a dynamic process inter-nal to ritual without any essential representational symbolicrelation to the external realities, rather it produces its own re-ality.However, virtuality as internal dynamics of ritual maychange the existential circumstances of persons in non-ritualrealities. This demands, I quote Kapferer, “no necessarychange in the overall cosmological symbolic shape or prac-ticed elements or events defining the rite as it has been histor-ically developed. Thus, a rite that has been fashioned in thecircumstances of specific historical process... may continue avital changing or transformational function due to the natureof its inner dynamics” (2005: 47).Perhaps the ritual worshipof teyyam keeps its relevance and import in the continually


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changing social space through its relative lack of change, es-pecially its cosmic space.

Cosmic space does not represent the totality of existence,but, perhaps, virtualize it. I view cosmic space as a plane ofimmanence and emergence. This notion of cosmic is con-trary to one of the major theories of cosmos that Don Han-delman and David Shulman developed in the case of SouthIndia. They conceive cosmos like a dough-nut with its kernelempty but always filled externally.Cosmos, for them, is alwayson move, continuously changing through an emptying andfilling up process, the latter is equivalent to closing up of theinterior hole. For them the cosmos in the move is antitheticalto stasis and the move creates condition for the continuousemergence of something new absorbing things from externallived world. Therefore, “Cosmos, in its temporal and spatialprocess, is recreated daily, the whole purpose of this renewedcreation being to produce or ensure the potential for unclut-tered, non-entropic, playful space” (2004: 61).

Contrary to this perception I view cosmic space as singu-larity. Singularity can be defined as a hidden agency defining aregularity (by regularity I mean a potential for all times and notgenerality of a here, now and for us) across a series of ordi-nary points (until it reaches the vicinage of another singulari-ty). It is the condition of real experience that are (1) no moregeneral than that which they condition (against Kantian andPlatonic thinking) and (2) share no resemblance to that whichthey condition.Moreover, as Deleuze argues, singularity ‘pre-individual, non-personal, and a-conceptual. It is quite indif-ferent to the individual and the collective, the personal and theimpersonal, the particular and the general-and to their oppo-sition. Singularity is ‘neutral’ (Deleuze: Logic of Sense: p. 52).It is a point determining an actual thing as a process or as a


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‘becoming’ but themselves resistant to identity. Or in otherwords it is apriori to individual and social, but istranscendentalsingular.It requires nothing external to fill up or model any-thing external.Cosmos in itself is an intensive space and a cre-ative open whole. It has aspects of virtual (or is a kind of vir-tual) since both emerges from the ritual space.

The two examples of the continuity of cosmos throughthe means of traditionalism or stasis illustrated in my earlierresearches could be taken to ethnographically illustrate mypoint (Vadakkiniyil 2009 and 2010).Both examples could beinterpreted as creative,potentialities, and capacities emergentof singularities. The ethnographic examples are the bringingforth of the ritual virtual medieviality, andtali-marriage andtaravad, all are generated from the cosmic totality/singularityof teyyam Muchilot Bagavathi. She is continuity and an openwhole, a self developing fertilizing becoming.

The medieviality that instances a surfacing of continuity isan imagined reality of a non-modern reality (more than to anactual medieval reality) in which the powers in political andsocial existence (past or present) might be said to discover acontinuing clear expression. This is also an aspect of the vir-tuality of rite and festival-a reality that is not reducible to real-ities that are external to the festival. Medieviality might beconceived as an EVERY REALITY having no necessaryconnection to any specific reality of the past despite beingimagined or legitimated in such a way.The dynamics of Baga-vathi’s cosmos creates it within herself which is oriented notonly to the past but is simultaneously oriented to the future.

The tali-marriage and taravademerge in the ritual processtoo is integral to the stasis of cosmic space. Despite beingeclipsed from the everyday lived reality of Malabar, these in-stitutions emerge as ritual virtuality.None of these institutions


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has anything to do with the pragmatic concerns of the livedeveryday life of the people of present day Malabar. Also, theyare not representing anything existing in the lived everydayworld. Rather, they have more to do with the past and not tothe present, perhaps an imagined past.

These are possible since cosmos permits numerousarrangements or rearrangments of its elements in relation topersonal or grounded meaning without the overall parame-ters changing. This also validated the point that cosmic spaceis not a closure, but it is open, perhaps enduringly open, inter-nally in continual creation, enduringly creating somethingnew, always looking forward to the future.

While arguing the stasis of cosmic space I am not reducingcosmos as an inert space devoid of potency to change thingsoutside. Instead, it is a dynamic structure of articulation andconstruction. It link us with the question of difference. Howit is possible to produce difference while repeating? Enquiryinto this aspect must begin with the assumption that interior-ity of the cosmos is dynamic. Kapferer writes, "the inner dy-namics of a rite --even though it may be repeated in much thesame way over long periods of time-- are not opposed to stat-ics or change. ... the dynamics of what might be conceived asa generally repeatable or unchanging form are the key to thecontinuing vitality of some rites--their capacity to regenerateparticipants and their realities, often in original ways" (2004:40)

In this repetition cosmos is not representing any externalworld. The medieviality, tali-marriage, and the taravad I men-tioned are not empirically verifiable in the lived everyday lifeof the contemporary Malabar. Meanwhile, it is real withoutrepresenting anything outside symbolically. Then how do weunderstand this? Here is the importance of Deleuze’s


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conceptof transcendental empirical. An explanation to thatwill also help us to exposes the limitations of dominant theo-ries of ritual. Those theories, especially Durkhemian repre-sentational, begin with 'the actualized or constituted phe-nomena and then double it with a set of conditions for thisphenomena based on their resemblance to the phenomena tobe grounded’, meanwhile, the transcendental empiricalstands for a non-empirical condition for experience. I quote,"transcendental empiricism deals not with the formal condi-tions of the possible sensible, nor with the material condi-tions of the things to be sensed, but with the genetic condi-tions of real sensation. The reasons behind experiencesshould be sought in neither formal conditions nor materialexplanations, but in a source that is neither conceptual normaterial nor possible nor actual. This source is known as theidea or the virtual, a whole of pure differentiation that is realbut not actual, that determines the actual through differenti-ation and that is reciprocally determined by the actual. Expe-rience should be sought in a source (which is the virtual) andnot in material and sensible.”The cosmos and the virtual inritual I brought in through the analysis are transcendental sin-gularities. Here, the cosmos (virtual as well) accounts for thegeneration of real experience in and through the ritual virtu-ality, and not to an objectively verifiable empirical outside ofthe ritual, and not as something which should be emptied outalways to get filled up from outside. Therefore I say, ritual andcosmos it generates is apriori social. It is not an empirical phe-nomena and it always implies the existence of somethingwhich cannot be rationally accounted for. From an externalview of a system (a dynamic cosmology) will see perhaps lotsof changes, in detail, emerging form, etc., But those internalto it may see continuing, or what I would say they are given to


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see it as the same.Like Alain Badiouian void, ritual (in our caseteyyam) is infinitely multiple while at the same time remainingessentially unchanged. I conclude by quoting MarshallSahlins’s Islands of History, that, ‘the more things change themore they stay the same’.

End Note1. Teyyam has received attention of academic disciplines such

as Linguistics and Literature,Folklore,History,Anthropolo-gy, Ethnomusicology, Theatre and performance studies, Artand Art History, Development Economics, Sociology, andEnvironmental Science. Explanations varied methodologi-cally from evolutionism to functionalism and structuralismto post-structuralism.The list of books on teyyam is exhaus-tive. However, for more details following books can be re-ferred to: Ashley 1992, Azhikode 2007, Chandran 2002,Chandera 2004,Freeman1993,Kannan 2011,Komath 2013,Koramangalam 2009, Kurup 2000[1973], Mason 2006,Menon 1992, Namboothiri 1990, Payyanad 1998,Vadakkiniyil 2009 and 2014.

2. Teyyam has received attention of academic disciplines suchas Linguistics and Literature,Folklore,History,Anthropolo-gy, Ethnomusicology, Theatre and performance studies, Artand Art History, Development Economics, Sociology, andEnvironmental Science. Explanations varied methodologi-cally from evolutionism to functionalism and structuralismto post-structuralism.The list of books on teyyam is exhaus-tive. However, for more details following books can be re-ferred to: Ashley 1992, Azhikode 2007, Chandran 2002,Chandera 2004,Freeman1993,Kannan 2011,Komath 2013,Koramangalam 2009, Kurup 2000[1973], Mason 2006,Menon 1992, Namboothiri 1990, Payyanad 1998,Vadakkiniyil 2009 and 2014.

3. There are many works discussing theories of ritual.For a basic


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understanding see Bell 1992,Handleman and Linquist Eds.2005, Kapferer 1993, Kreinath, Snoek and StausbergEds.2006, and Rappaport 1999.

4. Kolattiri or KolattunadSwarupam was the precolonial polit-ical authority in north Malabar. Historians trace their originin erstwhile Mushkavamsa and argue that a territorial unit in-cluding the present day Kannur and Kasaragod districtswould have under their control.

5. To know more about the association of these castes with rit-ual worship of teyyam see Kannan 2011,Koramangalam2009, Karippath 2005, Namboothiri 1998.

6. For more details on Muttappan see Kannan 2007, Pri-adarsanlal 1988 and Vadakkiniyil 2012.

7. See Vadakkiniyil 2009.8. Rhizome is a concept developed by Gilles Deleuze to devel-

op an anti-genealogical thinking. While genealogical think-ing imagines a centralized tree like movement, rhizome per-mits heterogeneous movement and jumping from one al-ready differentiated line to another (Deleuze and Guattari2004: 11)

9. Deleuze’s concep tof plane of immanence could be viewedas a milieu that moves infinitely in itself. “This is a place inwhich a certain number of creatings can hold together orconsist, without compromising their divergent self-positingor autonomy” (Hallward: 144).

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C Bell, Catherine. 1992. Ritual Theory, Ritual Practice. New York:


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N V

AD

AKK

INIY

IL

---sØm-º-Xmw \q-‰m-≠n-se tI-c-fw km-aq-ln-I kmw-kv-

Im-cn-I ̀ -c-W-cw-K-ß-fn¬ h≥ am-‰-ßƒ-°v hn-t[-b-am-

bn-´p-≠v. tIm-f-\n-hm-gv-N-bpw an-j-W-dn-am-cp-sS {]-h¿-Ø-\-ß-

fpw tI-c-f-Øn-s‚ km-aq-ly-hy-h-ÿ-sb-bpw t_m-[-sØ-

bpw A-gn-®p-]-Wn-Xp. hn-hn-[-k-ap-Zm-b-ß-fn¬ \-S-∂ \-ho-I-c-

W {]-h¿-Ø-\-ß-fn¬ ap-∂n-´p \n-∂ncp∂ A-tX k-ap-Zm-b-

ß-fn-se A-`y-kv-X hn-Zy-tcm D¬-]-Xn-jv-Wp-°-tfm B-

bncp∂p. k-ap-Zm-b-Øn-s‚ t\-Xr-Xzw kzm-`m-hn-I-am-bpw k-aq-

l-Øn-se Cu a-≤y-h¿-K-Øn-s‚ I-c-ß-fn-te-°v F-Øn-s∏-

´p. A-h-cp-sS k-hn-ti-j a-t\m-`m-h-ßƒ, cp-Nn-Iƒ, B-i-b-

ßƒ Xp-S-ßn-b-h-bv-°v B-[n-Im-cn-I-X ssI-h-∂p.]-c-º-cm-K-

X-aq-ey-hy-h-ÿ-sb B-tZ-iw sN-bv-Xp-sIm-≠v Xm-c-X-tay-\

B-[p-\n-I-sa-∂p ]-d-bm-hp-∂ H-cp aq-ey-hy-h-ÿ ÿm-]n-°-

s∏-s´-¶n-epw A-Xv ]q¿-Æ-am-bpw \q-X-\-am-b H-∂m-bn-cp-∂n-√.

]-c-º-cm-K-X-Xz-Øn-s‚ i-‡-am-b A-Sn-sbm-gp-°p-I-sf A-Xv

\n-tj-[n-®n-√ F-∂p am-{X-a-√ A-Xp-am-bn tN¿-∂p-t]m-Ip-∂

\-ho-\-X-I-sf am-{Xw Dƒ-s°m-≈p-I-bpw sN-bv-Xp. ]p-Xp-Xm-

bn cq-]-s∏-´ a-≤y-h¿-§-Øn-s‚ Xm¬-]-cy-ß-sf Xr-]v-Xn-s∏-Sp-

Øn-s°m-≠p-≈ cq-]m-¥-c-am-bn-cp-∂p A-Xv. a-Xw, Pm-Xn, Ip-

Spw-_w, enw-K-]-Z-hn Xp-S-ßn-b hn-j-b-ß-fn¬ tI-c-fo-b-

]


VOL

7C

ISSU

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JAN

UA

RY 2

016

kv-{Xo, i-co-cw, {]-Xn-\n-[m-\w: \m-bn-Im-\nÀ-½n-Xn-bp-sS ]-IÀ-¶m-«-§Ä

E R. Rajasree

k-aq-l-Øn-\v C-c-´ \n-e-]m-Sp-I-fp-≠m-hm≥ Im-c-Ww D-d-®p

t]m-b ]-c-º-cm-K-X-Xz-sØ a-dn-I-S-°m≥ B-[p-\n-I-X-bv-°v

I-gn-bm-sX h-∂-Xm-Wv. a-e-bm-fn-bp-sS kv-{Xo-kz-Xz-\n¿-Ωn-Xn-

bn-em-Wv C-Xv G-‰-hpw {]-I-S-am-bn-cn-°p-∂-Xv. A-\y-am-b-sX-

√mw kz-¥-am-°p-I-bpw kzmw-io-I-cn-°p-I-bpw sN-øm-\p-≈

hm-k-\ tI-c-fo-b k-aq-l-Øn-\p-≠v. D-]-cn-X-e-Øn¬ F-{X

am-dn-bm-epw H-cn-°-epw am-‰w-h-cm-Ø L-S-I-ßƒ B-g-ß-fn¬

kq-£n-°m-\pw \n¿-Æm-b-I k-μ¿-`-ß-fn¬ ]p-d-sØ-Sp-°m-

\pw A-Xn-\p-I-gn-bpw. kz-¥w Xm¬-]-cy-ßƒ X-s∂-bm-Wv ]p-

d-sa-\n-∂pw F-Øp-∂-sX-¶n¬ A-h-sb B-[n-Im-cn-I-am-bn

ÿm-]n-°m-\p-≈ {]-h-W-X-bpw tI-c-fo-b k-aq-l-Øn-s‚ {]-

tXy-I-X-bm-Wv. ]n-{X-[n-Im-c-k-aq-l-ßƒ B-[n-]-Xyw I-øm-

fp-∂ kw-kv-Im-c-ßƒ-°v ]-e-Im-cy-ß-fn-epw k-am-\-X-Iƒ I-

s≠-Ømw. kv-{Xo-tbm-Sp-≈ Im-gv-N-∏m-Sv A-Xn-\v G-‰-hpw an-I-

® D-Zm-l-c-W-am-Wv. B-[p-\n-I-hpw B-[p-\n-I-]q¿-Δ-hp-am-b

\-Ωp-sS km-ln-Xy-N-cn-{Xw ap≥-\n¿-Øn kv-{Xo-bp-sS kz-Xz-

\n¿-Ωn-Xn-sb hn-i-I-e-\w sN-øm-\p-≈ {i-a-am-Wv Cu-{]-_-

‘w.

1

a-t\m-l-c-am-b kv-{Xo-h¿-Æ-\-I-fp-sS A-£-b-J-\n-bm-Wv

a-Wn-{]-hm-f-Ir-Xn-Iƒ. a-Wn-{]-hm-fw cq-]w-sIm-≠-Xp-X-s∂

km-[m-c-W-P-\-ß-fp-am-bn, {]-tXy-In-®v A-h¿-°n-S-bn-se kv-

{Xo-I-fp-am-bn C-S-]-g-Im-\p-≈ {_m-“-W-cp-sS-B-{K-l-Øn-

s‚ ̂ -e-am-sW-∂pw A-Xp-sIm-≠m-Wv B-Zy-Im-e a-Wn-{]-hm-

f-Ir-Xn-I-sf-√mw a-ln-fm-{]-iw-km-]-c-ß-fm-bn-t∏m-b-sX-∂pw

F≥.hn. Ir-jv-W-hm-cy¿ A-`n-{]m-b-s∏-Sp-∂p. (1980: 149˛158)

a-Wn-{]-hm-fw F-∂ ]-Zw X-s∂ B-Zy-Im-e-Øp kv-{Xo-h¿-

Æ-\w F-∂ A¿-∞-Øn-em-Wv D-]-tbm-Kn-®n-cp-∂-Xv. Im-a-Z-l-

\w N-ºp-hn¬ Im-a-Z-l-\-Øn-\p-ti-jw '\m-ep-a-Wn-{]-hm-f-

kv-{Xo, i-co-cw, {]-Xn-\n-[m-\w: \m-bn-Im-\nÀ-½n-Xn-bp-sS ]-IÀ-¶m-«-§Ä 107

R. R

AJA

SREE

apb-sc-s®m-√q-Xp-an-√m-cp-ta F-∂p ]-d-™n-́ p-≈-Xp t\m-°p-I

F-∂v C-fw-Ip-fw Ip-™≥-]n-≈-bpw \n-co-£n-°p-∂p. ( 1963 :

82˛82)

A-Xn-i-tbm-‡n-bp-sS ]-c-a-Im-jvT-bn¬ \n-ev-°p-∂ h¿-

Æ-\-Iƒ bp-‡n-bp-‡-am-b hn-Nn-¥-\-Øn-\p h-g-ßp-I-bn-√.

A-Xn-s‚ B-h-iy-hp-an-√. F-∂m¬v kv-{Xo-sb-°p-dn-®p-≈ a-e-

bm-fn-I-fp-sS k-¶-ev-]-ß-sf hm¿-sØ-Sp-Ø-Xn¬ Cu kw-kv-

Im-c-Øn-\pw A-Xn-s‚ D¬-]-∂-ß-fm-b km-ln-Xy-cq-]-ßƒ-

°pw h-en-b ]-¶p-≠v. a-Wn-{]-hm-f-\m-bn-I-am-cp-sS Aw-K-{]-

Xyw-K-h¿-Æ-\-I-fn-eq-sS I-S-∂p-t]m-Ip-tºmƒ sX-fn-™p-h-

cp-∂-Xv a-e-bm-fn-bp-sS Cu k-¶-ev-]-h-\n-X-bm-Wv. B cq-]-

Øn¬ ]-c-º-cm-K-X-hm¿-∏p-am-Xr-I-Iƒ B-tcm-]n-®v \n¿-Ωn-

s®-Sp-Ø-Xm-Wv tI-c-fo-b-h-\n-X-sb-∂ B-Z¿-i/am-Xr-Im-kz-

cq-]w. cq-]-hpw io-e-hpw X-Ωn-ep-≈ H-Øn-W-°w I-em-]-c-am-

bn \n¿-h-ln-°-s∏-ń-cn-°p-∂p Cu \n¿-Ωn-Xn-bn¬. (cm-a-h¿-

Ω, 1985 : 11)

C kv-Xq-tem-Øpw-Kw Np-a-∏m≥ ]-Wn

]-c-a-Wn-a¬ s°m-¶-sam-s´-¶n-epw \o

]m-e-©pw-hm-Wn, \m-e-©-Sn-h-Sn-hn¬

\-S-∂o-Sp-hm-Sm-\-tim-`w

tem-ew-_m-tem-e

eo-em-Ip-e-a-g-In-e-gn-™m-ip-sN-tΩ \n-ew-ta¬

\o-e-tΩ, \o-e-a-tΩ,

Nn-Ip-c-`-c-a-Sn-°n‚-X≥-t]m-Sp-Im¨-am≥ (1985 : 12)

C am-cm-cm-[-\ sN-øp-hm≥ a-e-b-Pw

sh-bv-°p-∂-]m-{X-ß-tfm

[o-c-∑m-cp-sS ss[-cy-a-ßp-I-f-hm-\p-t≈m-cp

kq-{X-ß-tfm

]m-cw ̀ w-Kn-sbm-Spw hn-S¿-∂p

hn-e-kpw \o-em-_v-P-]-{X-ß-tfm

lm!cm-a-©n-d-a-μn-c-Øn-e-a-cpw Im-hn-s‚ t\-{X-ß-tfm?


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

(cm-a-©n-d-aT-Øn¬ Im-h-Ω-sb-∏-‰n N-º-Øn¬ Nm-Øp-

°p-ń a-∂m-Sn-bm¿ F-gp-Xn-b-Xv) (1985 : 11)

kp-hy-‡-am-b B¨-t\m-´-ß-fpw ho-£-W-tIm-Wp-I-fp-

am-Wv a-Wn-{]-hm-f-km-ln-Xy-Øn-ep-S-\o-fw Im-Wm-\m-hp-I F-

∂-Xn-s‚ D-Zm-l-c-W-ßƒ-Iq-Sn-bm-Wv C-Ø-cw t«m-I-ßƒ.

ssh-in-I-X-{¥-Øn-se ap-Ø-»n sN-dp-a-Iƒ-°v D-]-tZ-i-

ßƒ \-ev-Ip-∂-Xn-\n-S-bn¬ D-]-tbm-Kn-°p-∂ kw-t_m-[-\-I-

sf-√mw \n¿-Ωn-°-s∏-ń-cn-°p-∂-Xv B-W-[n-Im-c-hy-h-ÿ-bn-

em-Wv F-∂-Xm-Wv k-Xyw. kv-{Xo D-]-tbm-Kn-°p-∂-Xp-sIm-

≠p am-{Xw A-Xv kv-{Xo-`m-j-tbm kv-{Xo-bp-sS \n¿-Ωn-Xn-tbm

B-Ip-∂n-√. ]p-cp-j-s‚ C-jv-S-ßƒ-°-\p-k-cn-®v hm¿-°-s∏-Sp-

I-bpw hy-h-l-cn-°-s∏-Sp-I-bp-am-Wv kv-{Xo-kz-Xzw. tZ-h-Zm-kn-

bp-sS Im-cy-Øn¬ C-Xv G-sd {]-I-S-am-sW-∂p am-{Xw.

ssh-in-I-X-{¥-Øn-se ap-Ø-»n Aw-K-\-am¿-°v A-h-iyw

th-≠ h-iy-ß-fm-bn \n¿-t±-in-°p-∂-Xv C-h-bm-Wv. ]p-©n-cn,

a-[p-c-hm-°v, h-W-°w, I-\n-hv ku-P-\yw, B¿-{Z-X, A-g-Iv, hn-

em-kw, Xm-cp-Wyw, a-[p-c-am-b h-©-\, I-≈-t\m-´w, Im-aw h-

gn-bp-∂-hm-°,v sX-fn-™ ]p-©n-cn F-∂n-h-bpw h-iy-ßƒ X-

s∂. ssh-in-I-X-{¥-Øn-se kw-t_m-[-\-I-fn-eq-sS I-S-∂p

t]m-Ip-tºmƒ sX-fn-™p In-´p-∂ kv-{Xo-cq-]w a-e-bm-fn k-aq-

l-Øn-\v kp-]-cn-Nn-X-am-W.v Cu kv-{Xo cq-] \n¿-Ωn-Xn-°v D-]-

tbm-Kn-®n-cn-°p-∂ A-kw-kv-Ir-X h-kv-Xp-°-fpw ]-cn-Nn-X-ß-

fm-Wv.

C ]p-Ø≥ I-cn-¶q-h-f-∏q-t]m-ep-≈ I-Æp-≈-h-tf (t«m-Iw 3)

C ho-W-bp-sS-bpw In-fn-bp-sS-bpw i-_v-Zw t]m-ep-≈ sam-gn-

bp-≈-h-tf

C N-{μ-s\-t∏m-se ap-J-ap-≈-h-tf (t«m-Iw 26,33)

C B-\-bv-s°m-Ø \-S-bp-≈-h-tf (t«m-Iw 28)

C C-f-¥-fn¿ t]m-se-bp-≈ sa-øp-≈-h-tf (t«m-Iw 54)

C H-Xp-ßn-b h-b-dp-≈-h-tf (t«m-Iw 60)

ap-Ø-»n sN-dp-a-Iƒ-°p \¬-Ip-∂ D-]-tZ-i-ßƒ Ip-e-kv{Xo


R. R

AJA

SREE

`¿-Øm-hn-t\m-Sp s]-cp-am-td-≠ hn-[-ß-sf-°q-Sn A-\p-kv-a-cn-

∏n-°p-∂p. ']q-ap-J-hm-Xn¬-°¬'F-∂ a-ń¬ cq-]-s∏-Sp-∂ ̀ m-

cym-k-¶-ev-]-ß-fp-sS ]q¿-h-am-Xr-I-Iq-Sn-bm-Wn-Xv.

C a-[p-c-am-b ]p-©n-cn-s]m-gn-®n-´v ]p-cp-j-∑m-cp-sS D-≈n-ep-≈

hn-jm-Z-sØ A-I-‰n, Hm-tcm-tcm ̀ m-h-hn-ti-j-ß-sf-s°m-

≠p c-Xn h-f¿-Øn, A-h-cp-sS lr-Z-b-Øn¬ I¿-∏q-c-®m-dp

]p-c-´p-I (t«m-Iw 65)

C sh-fp-∏n-\v Ip-fn-®vv ]q-°ƒ Nq-Sn I-Æn¬ A-Rv-P-\-sa-gp-Xp-I

(t«m-Iw 72

C I-≠m¬ ap-Jw hn-b¿-°p-I, I-WvT-Øn¬ X-S-™ A-ar-Xp-

t]m-ep-≈ hm-°p-Iƒ k-e-÷w sam-gn-bp-I. (t«m-Iw 76)

C I-W-¶m¬ ssI-X-∏q-sam-t´m a-bn¬-°-gp-tØm?

C Xp-S-bn-W a-Wn-Øq-tWm hm-g-Ø-t≠m?

C A-c-s°-´v a-W¬-Øn-t´m Im-a-tZ-h-s‚ tX¿-Ø-t´m?

C D-Z-cw B-en-e-tbm ssI-Ø-e-tam?

C ar-Zp-hm-b a-≤y-`m-Kw an-∂¬-s°m-Sn-tbm Im-a-tZ-h-s‚

sIm-Sn-tbm?

C ap-e-Iƒ sIm-∂-∏q-sam-t´m C-f-\o-tcm?

C I-øn-W I-ev-]-I-h-√n-tbm sN-º-I-am-e-tbm?

C I-gp-Øv I-S-™-iw-tJm s]m-∂n≥ \m-gn-tbm?

C ap-Jw Xm-a-c-∏q-thm ]u¿-Æ-an-N-{μ-t\m?

C hm-bv tIm-h¬-∏-g-tam ]-hn-g-tam

C ]-√p-I-fp-sS tim-` \n-em-thm ap-√-∏q-hn-s‚ ̀ w-Kn-tbm?

C aq-°v In-fn-®p-t≠m F-≈n≥-]q-thm?

C I-hnƒ-Ø-Sw I-Æm-Sn-tbm N-{μ-t\m ?

C I-Æv I-cn-¶q-h-f-∏q-thm I-cn-ao-t\m?

C ]p-cn-Iw B-‰n-se Xn-c-tbm Im-a-tZ-h-s‚ hn-t√m?

C s\-‰n Xn-¶ƒ-°o-tdm Im-a-tZ-h-s‚ s\-‰n-∏-´-tam?

C ap-Sn I-cn-ºm-b¬-°q-´-tam ta-L-\n-c-tbm? (K-Zyw 18)

A-ßp-\n-∂n-tßm-f-ap-≈ Im-hy-kw-kv-Im-c-sØ ap-gp-h≥

Im-®n-°p-dp-°n-sb-Sp-Ø \m-bn-Im-i-co-c-am-Wv D-Æn-®n-cp-tX-

hn-bp-tS-Xv F-∂v hy-‡-am-Wv. D-Æn-bm-So -N-cn -X-Øn¬


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

D-Æn-bm-Sn-bp-sS-bpw {]m-hr-ń-s‚-bpw i-co-c-ßƒ A-S-bm-f-

s∏-Sp-Ø-s∏-Sp-∂-Xpw k-am-\-am-bm-Wv.

D-Æn-bm-So-N-cn-X-Øn-se 183 ap-X¬ 202 h-sc ]-Zy-ßƒ C-

tX Im-cy-ß-fp-sS \m-S-Io-bm-hn-jv-Im-c-am-Wv. C-Xp-h-sc ]-d-

™-Xn¬ \n-∂p th-dn-s´m-∂pw A-Xn-en-√. B-Jym-\-ssh-Nn-

{Xyw sIm-≠v ]p-Xp-a tXm-∂n-°p-∂p-sh-∂p am-{Xw.

A-©p-\q-‰m-≠p-ap-º-sØ tI-c-f-Øn-se ssl-μ-h k-h¿-

Æ k-ap-Zm-b-Øn-s‚ \-s√m-cp Nn-{Xw hn-kv-Xr-X-am-b Im≥-hm-

kn¬ B-te-J-\w sN-bv-Xn-cn-°p-∂p F-∂v tUm. cm-a-h¿-Ω \n-

co-£n-°p-∂ N-t{μm-’-h-a-S-°-ap-≈ {]m-No-\-Im-hy-ß-sf-

√mw kv-{Xo-h¿-Æ-\-I-fp-sS Im-cy-Øn¬ ]n-¥p-S-cp-∂-Xv C-tX

am-\-Z-Wv-U-ß-fm-sW-∂p-≈-Xp-sIm-≠v Iq-Sp-X¬ D-Zm-l-c-W-

ßƒ \-ev-tI-≠-Xn-√. F-∂m¬ H-cp t«m-Iw D-Zm-l-cn-°m-Xn-cn-

°m≥ B-hn-√. N-t{μm-’-h-Im-c≥, \m-bn-I-bm-b ta-Zn-\o-

sh-Æn-em-hn-s‚ am-Xm-hn-s\ ]-cn-N-b-s∏-Sp-Øp-∂ Iq-´-Øn¬

a-μm-c-Ip-μ-a-I-c-μ-kn-Xm-c-hn-μ-˛

a-μ-kv-an-Xm-Zn ]-Z-ta sN-hn-bn¬ s]m-cp-∂q

F-∂pw \-Sp-ßp-a-_-em ]-cp-j-{]-tbm-tK

hm-Xm-h-[q-X-\-h Ip-¶p-a-h-√-co-h

(A-≤ym-bw 2, t«m-Iw 19)

F-∂p ]-d-bp-∂p-≠v.

(a-μm-cw, Ip-μw, a-I-c-μw, kn-Xm-c-hn-μ a-μ-kv-an-Xw Xp-S-ßn-

b ar-Zp-e-am-b A-£-c-ß-tfm-Sp Iq-Sn-b ]-Z-ßƒ am-{X-ta A-h-

fp-sS sN-hn-°v C-W-ßp-I-bp-≈q. ]-cp-°≥ {]-tbm-K-ß-fn¬

A-hƒ Im-‰n-\m-ep-e-bv-°-s∏-´ C-fw Ip-¶p-a-h-≈n-t]m-se H-

∂m-sI \-Sp-ßpw.)

\m-c-Z-s‚ ho-W-bn¬ Np-‰n-b ]q-am-e-bn¬ \n-∂v H-cp ]q-hv

ho-Wv X¬-£-Ww A-¥-cn-® C-μp-a-Xn-sb (c-Lp-hw-iw) Hm¿-

Ωn-∏n-°pw Cu t«m-Iw. kz-Xz-sa-∂-Xv cq-]-sØ H-gn-®p-\n¿-

Øn \n¿-h-Nn-°m-hp-∂ H-∂-√ F-∂ ]-tcm-£-am-b {]-Jym-]-

\-am-Wv C-Xv.

kv-{Xo F-{X-tØm-fw A-_-e-bm-Ip-t∂m A-{X-tØm-fw


R. R

AJA

SREE

kv-ss{X-W-X Iq-Sn-bn-cn-°p-sa-∂ [m-c-W ]p-Xn-b-X-√. i-co-c-

_-e-ap-≈ kv-{Xo ]-cn-lm-k-hn-j-b-am-Ip-∂-Xv t\-c-tØ \n-

›-bn-®n-cn-°p-∂ A-g-I-f-hp-I-fn¬ A-hƒ H-Xp-ßm-Ø-Xp

sIm-≠m-Wv. 1979 ¬ kv-{Xo-Iƒ-°p th-≠n-bp-≈ B-Zy-sØ

t_m-Un-_n¬-Unw-Kv Nm-ºy≥-jn-∏v t\-Sn-b en-k en-tbm-Wn-

s‚ (Lisa Liyon) t^m-t´m-Iƒ tdm-_¿-´v am-∏nƒ-tXm¿ (RobertMapple Thorpe) F-∂ t^m-t´m-{Km-^¿ ]-I¿-Øn {]-kn-≤o-I-

cn-®-Xn-s\-Øp-S¿-∂p-≠m-b N¿-®-Iƒ ]-cm-a¿-in-°p-tºmƒ

en≥-U-\o-Uv k-am-\-am-b A-`n-{]m-bw {]-I-Sn-∏n-°p-∂p-≠v.

(ln-em-cn tdm-_n≥-k¨ 2011: 64˛67) kv-{Xo-i-co-c-Øn-\v cq-]w

\-ev-Ip-tºmƒ (framing the female body) F-∂ te-J-\w ]-Xn-

\m-dmw-\q-‰m-≠n¬ Po-hn-®n-cp-∂ C-‰m-en-b≥ Nn-{X-Im-c-\m-b

Pn-tbm-h-∂n _m-‰n-Ã sam-tdm-Wn-bp-sS Nm-cn-{Xyw (chastity)F-∂ Nn-{X-sØ-°p-dn-®pw N¿-® sN-øp-∂p-≠v. B-W-[n-Im-c-

hy-h-ÿ-bp-sS co-Xn-Iƒ-°pw hym-Jym-\-Øn-\p-a-\p-k-cn-®v N-

´-°q-ń-sem-Xp-°-s∏-Sp-∂ kv-{Xo-bp-sS {]-Xo-Im-fl-I {]-Xn-\n-

[m-\-am-Wv B Nn-{Xw F-∂v en≥-U hm-Zn-°p-∂p.

X-s‚ hn-ip-≤n-bp-sS-bpw ]m-h-\-Xz-Øn-s‚-bpw {]-Xo-I-am-

b A-cn-∏ a-Sn-bn¬ sh-®p-sIm-≠n-cn-°p-∂ H-cp A-\ym-]-tZ-i-

I-Y-bn-se kv-{Xo-I-Ym-]m-{X-am-Wv Chastity F-∂ Nn-{X-Øn-ep-

≈-Xv. A-cn-∏-bn¬ \n-d-sb sh-≈-ap-≠v F-∂m¬ H-cp Xp-≈n

t]m-epw ]p-d-tØ-s°m-gp-Ip-∂n-√. ̀ -{Z-am-bn A-S-®p-ap-{Z-h-bv-

°-s∏-´ kv-{Xo i-co-c-sØ-bm-Wv sh-≈w \n-d-™ A-cn-∏ F-

∂ cq-]-Iw {]-Xn-\n-[m-\w sN-øp-∂-Xv. H-∏w bm-sXm-∂pw A-I-

tØ-t°m ]p-d-tØ-t°m A-\p-h-Zn-°p-∂-X-√. F-∂ k-tμ-i-

hpw \-ev-Ip-∂p. C-Xm-Wv kv-ss{X-W-X-bv-°v B-W-[n-Im-c-hy-

h-ÿn-Xn-bn¬ \n¿-t±-in-°-s∏-ń-cn-°p-∂ I¿-Ω-am-Xr-I

2

cm-Pm-c-hn-h¿-Ω-bp-sS Nn-{X-ß-fn-se kv-{Xo-I-fp-sS ku-μ-cyw

B-I¿-j-I-am-Wv. A-h-bp-sS am-Xr-I a-e-bm-fn-tbm a-dm-Øn-tbm


VOL

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F-∂-Xv C-hn-sS hn-j-b-a-√. tZ-i-Im-e-ß-fp-sS A-Xn¿-Øn-

Iƒ-°-∏p-d-Øv \n¿-Æ-bn-°-s∏-Sp-∂-Xm-Wv kv-ss{X-W-X-bp-

sS A-g-I-f-hp-Iƒ. A-h a-e-bm-fn-a-\- n-s\ B-g-Øn¬ kzm-

[o-\n-®n-´p-≠v F-∂-Xv h-kv-Xp-X-bm-Wv. A-Xp-sIm-≠m-Wv h¿-

j-ßƒ-°p-ti-j-hpw a-e-bm-f kn-\n-a-bn-se H-cp ]p-Xp-X-e-ap-

d \-Sn-bn-te-°v c-hn-h¿-Ω-®n-{X-ß-fn-se kp-μ-cn-am¿ ]-c-Im-b-

{]-th-iw \-S-Øp-∂-Xv. a-e-bm-fn-s∏-Æn-s‚ B-Z¿-i-cq-]-am-Xr-

I-sb-∂p hm-gv-Ø-s∏-Sp-∂ Im-hym-am-[-h≥ F-∂ \-Sn-bp-sS i-

co-cw c-hn-h-h¿-Ω-®n-{X-ßƒ-°v e-`n-® ]p-Xn-b am-≤y-a-am-bn

F-∂-Xv bm-Zr-—n-I-am-bn kw-`-hn-® H-∂-√ (A\¥-`-{Zw). kn-

\n-a-bn-se Km-\-cw-K-Øn¬ an-∂n-a-d-bp-∂ Nn-{X-ßƒ t{]-£-

I-s‚ ]q¿-Δm¿-÷n-X-kw-kv-Im-c-sØ D-W¿-Øp-I-bpw a-e-bm-

fn-s∏-Æ-Ø-sa-∂ k-¶-ev-]-sØ D-d-∏n-°p-I-bpw sN-øp-∂p. I-

Ym-K-Xn-bn-tem \n¿-h-l-W-Øn-tem ta¬-]-d-™ cw-K-Øn-\v

]-¶n-√. sh-dp-sam-cp ku-μ-cy-h¿-Æ-\ am-{X-am-W-Xv. t{]-£-I-

\p-th-≠n Iym-a-d \-S-Øp-∂ H-cp B¨-t\m-´w. Nn-{X-I-e-bpw

c-hn-h¿-Ω-bp-am-bn _-‘-s∏-Sp-tºmƒ A-Xn-\v H-cp A-°m-Z-an-

Iv Ku-c-hw e-`n-°p-I-bpw sN-øp-∂p. a-Wn-{]-hm-f-Ir-Xn-I-fn-

se \m-bn-I-am¿-s°m-∏-tam A-h-sc-°-hn-t™m \n-ev-°p-∂-h-

cm-Wv c-hn-h¿-Ω-®n-{X-ß-fn-se kp-μ-cn-am¿ F-∂ h-kv-Xp-X Iq-

Sn I-W-°n-se-Sp-°p-tºm-gm-Wv \m-bn-Im-i-co-c-sØ B Nn-{X-

ß-fn-te-°v k-∂n-th-in-∏n-°p-∂-Xn-s‚ ]n-∂n¬ {]-h¿-Øn-

°p-∂ {]-Xy-b-im-kv-{Xw hy-‡-am-hp-I.

Ip-fn I-gn-™p ]p-Xp-a-tbm-sS \n-ev-°p-∂ H-cp kv-{Xo-sb c-

hn-h¿-Ω h-c-®n-´p-≠v. ]m-Xn a-d-™pw ]m-Xn sX-fn-™pw Im-

W-s∏-Sp-∂ A-h-fp-sS i-co-c ku-μ-cy-hpw \n-jv-I-f-¶-X-bp-sS

B-h-c-W-an-´ c-Xn-`m-h-hpw t\-cn-b ̀ -bw A-`n-\-bn-®p-≈ \n-e-

bpw kv-ss{X-W-X-sb-°p-dn-®p-≈ B-W-[n-Im-c-Øn-s‚ ap-gp-

h≥ k-¶-ev-]-ß-sf-bpw hn-i-Zo-I-cn-°p-∂p.

P-bn-en-se kv-{Xo-sb h-c-bv-°p-tºmƒ c-hn-h-h¿-Ω Ip-S-s™-

dn-bm≥ {i-an-°p-∂-Xv Cu s]-Æ-Ø-am-Wv. A-Xv F-{X-I-≠p

hn-P-bn-°p-sa-∂v Xo¿-®-bn-√m-Ø-Xn-\m-em-h-Ww P-bn-en-se


R. R

AJA

SREE

kv-{Xo-bp-sS I-øn¬ Nn-{X-Im-c≥ ITm-c Xn-cp-In-b-Xv.c-≠p-X-

cw kv-ss{X-W-X-Iƒ D-≠v F-∂-Xv X¿-°-an-√m-Ø Im-cy-am-

Wv. H-∂v Aw-Ko-Ir-Xw c-≠m-a-tØ-Xv ]m¿-iz-h¬-Ir-Xw. Aw-

Ko-Ir-X-am-b kv-ss{X-W-X-sb-bpw A-Xn-s‚ {]-Xn-\n-[m-\-ß-

sf-bpw kw-c-£n-®p-\n¿-Øp-I ]n-{X-[n-Im-c hy-h-ÿn-Xn-bp-

sS Np-a-X-e-bpw B-h-iy-hp-am-Wv. ]m¿-iz-h¬-Ir-X-am-b kv-

ss{X-W-X-sb Hu-tZym-Kn-I-am-bn X-≈n-∏-d-bm-\m-hm-Ø-Xp-aq-

ew s]m-dp-∏n-°p-∂p F-t∂-bp-≈q. A-Xn-s‚ {]-Xn-\n-[m-\-ß-

sf hn-hn-[-ta-J-e-I-fn¬ H-fn-™pw sX-fn-™pw F-Xn¿-Øp-

sIm-≠v hy-h-ÿn-Xn, \n-e-]m-Sv A-dn-bn-°m-dp-≠v. ssew-Kn-I-

X-sb kw-_-‘n-® Im-cy-ßƒ Xp-d-∂p-]-d-bp-∂-h¿, i-co-c-

Øn-s‚-bpw a-\- n-s‚-bpw \n-b-{¥-Wm-[n-Im-cw kz-bw G-s‰-

Sp-°p-∂-h¿, i-co-c-Øn-s‚ A-`n-em-j-ßƒ A-dn-bp-I-bpw {]-

I-Sn-∏n-°p-I-bpw sN-øp-∂-h¿, ]o-U-\-ß-fn-se C-c-Iƒ, A-h-

cp-sS Ip-Spw-_-hpw k-¥-Xn-]-c-º-c-I-fpw, F-√m-Ø-cw A-[n-

Im-c-ß-sf-bpw ]-c-ky-am-bn tNm-Zyw sN-øp-∂-h¿, \n-e-hn-se

hy-h-ÿn-Xn-sb Xp-d-s∂-Xn¿-°p-∂-h¿, ssew-Kn-I-sØm-gn-

em-fn-Iƒ, A-h-cp-sS ]n≥-X-e-ap-d-Iƒ, k-aq-l-Øn¬ X-ß-fp-

tS-Xm-b C-Sw t\-Sn-sb-Sp-°m≥ {i-an-°p-∂-h¿, Z-en-X¿ ̨ ]m¿-

iz-h¬-Ir-X-kv-ss{X-W-X-bp-sS {]-Xn-\n-[m-\-ß-fp-sS ]-ń-I

h-ep-Xm-Wv.

Aw-Ko-Ir-X-am-b kv-ss{X-W-X H-cp ]-cn-[n-h-sc I-]-S-am-

Wv. A-Xp-sIm-≠m-Wv A-Xn-s‚ e-£-W-ßƒ X-e-ap-d-I-sf

B-h¿-Øn-®v D-d-∏n-®v ]Tn-∏n-®p-sIm-≠n-cn-°p-∂-Xv; A-Xm-Wv

A-`n-Im-ay-sa-∂v tXm-∂n-∏n-°p-∂-Xpw. Iq-Sp-X¬ K-th-j-W

]T-\-ßƒ-°v km-[y-X-bp-≈ H-cp ta-J-e Iq-Sn-bm-Wn-Xv. H-cp-

Zm-l-c-Ww ]-cn-tim-[n-°mw. ]-Ømw-¢m- v hn-Zym¿-∞n-Iƒ-

°m-bn tI-c-f k¿-°m¿ A-®-Sn-®p \-ev-In-b tI-c-f ]mTm-h-en-

Iƒ ]-g-b-Xpw ]p-Xn-b-Xpw (2000, 2004) A-h-X-cn-∏n-® kv-ss{X-

W-Xm-{]-Xn-\n-[m-\-ß-fpw A-Xn-s‚ tXm-Xpw I-W-°n-se-Sp-

°p-I-bm-sW-¶n¬ Iu-Xp-I-I-c-am-b Nn-e h-kv-Xp-X-Iƒ I-

s≠-Ømw. tI-c-f-]mTm-h-en-bn¬ B-sI-bp-≈ ap-∏-Øn-sb-´p


VOL

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E 1C

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UA

RY 2

016

]mT-`m-K-ß-fn¬ (]-sØm≥-]-Xv K-Zyw, ]-sØm≥-]-Xv ]-Zyw)

]-Zy-hn-`m-K-Øn¬ B-sd-Æ-hpw K-Zy-hn-`m-K-Øn¬ c-s≠-Æ-

hpw G-I-tZ-iw k-am-\-kz-`m-hw ]p-e¿-Øp-∂p. kn.hn.bp-sS

am-\-k-]p-{Xn (kn.hn.cm-a≥-]n-≈) kv-t\-l-]q¿-Δw A-Ω (kp-

K-X-Ip-am-cn) th¿-]m-Sn-s‚ th-Z-\ (sN-dp-t»-cn) lw-k-hpw Z-a-

b-¥n-bpw (D-Æm-bn-hm-cy¿) bm-{Xm-aw-K-fw (Im-fn-Zm-k≥, hn-

h. F.B¿) ̀ m-c-X-kv-{Xo-Iƒ X≥ ̀ m-h-ip-≤n (h-≈-tØmƒ)

amw-k-\n-_-≤-a-√ cm-Kw (Ip-am-c-\m-im≥) D-÷z-e-ap-lq¿-Øw

(ssh-tem-∏n-≈n) F-∂n-h-bm-W-h.

\-√ kv-{Xo, \-√ A-Ω, \-√ Im-ap-In-am¿, \-√ h-[p, \-√ ̀ m-

cy, \-√ a-cp-a-Iƒ, hn-hm-lw, Ip-Spw-_w F-∂o ÿm-]-\-ß-fp-

sS \n-e-\n-ev-]v, A-Xn¬ kv-{Xo-bp-sS ]-¶v F-∂o hn-j-b-ßƒ

N¿-® sN-øm-sX Cu ]mT-ßƒ ]Tn-∏n-°p-I km-[y-a-√. \-√

F-∂ hn-ti-j-Ww Aw-Ko-Ir-X kv-{Xo-am-Xr-I-bv-°v am-{Xw D-

≈-Xm-Wv. A-Xn¬-Ø-s∂ bm-{Xm-aw-K-fw F-∂ ]mTw Ip-e-h-

[p A-\p-jvTn-t°-≠ [¿-Ω-ßƒ F-Æn-∏-d-bp-∂p. C-{]-Im-c-a-

s√-¶n¬ _m-[-Xm≥ F-∂ ap-∂-dn-bn-∏v X-e-ap-d-Iƒ-°v e-`n-°-

Ø-°-hn-[-Øn-em-Wv ]-co-£-bn-se tNm-Zy-ßƒ h-sc {I-ao-I-

cn-®n-´p-≈-Xv. lw-k-hpw Z-a-b-¥n-bpw {]-W-b-sØ-bpw D-÷z-e-

ap-lq¿-Øw hn-hm-l-sØ-bpw, bm-{Xm-aw-K-fw h-[p-hn-s‚ ]-Sn-

bn-d-°-sØ-bpw ̀ m-c-X-kv-{Xo-Iƒ X≥ ̀ m-h-ip-≤n h-[p \n¿-_-

‘-am-bpw ]m-en-t°-≠ ]m-Xn-{h-Xy-sØ-bpw kn.hn.bp-sS am-

\-k-]p-{Xn k-aq-l-Øn-\v A-kzo-Im-cy-bm-bn am-dn-b H-cp kv-

{Xo-bp-sS kzm-`m-hn-Im-¥y-sØ-bpw Nn-{Xo-I-cn-°p-∂p. th¿-

]m-Sn-s‚ th-Z-\, amw-k-\n-_-≤-a-√ cm-Kw F-∂o ]mT-`m-K-ß-

fn¬ enw-K-t`-Z-h¬-Ir-X-am-b hn-Im-c-ß-fp-sS Nn-{Xo-I-c-W-am-

Wv D-≈-Xv. ]-Øp-h¿-j-tØm-fw tI-c-f-Øn-se ¢m-kv-ap-dn-I-

fn¬ G-I-]-£o-b-am-bn A-Sn-t®-ev-]n-°-s∏-´p-sIm-≠n-cp-∂

[m-c-W-Iƒ Du-ln-°m-hp-∂-tX-bp-≈q.

]p-Xn-b tI-c-f-]mTm-h-en \-fn-\n-bn¬ \n-∂pw a-Kv-Z-e-\-a-dn-

b-Øn¬ \n-∂p-ap-≈ ̀ m-K-ßƒ Dƒ-s°m-≈p-∂p-sh-¶n-epw A-

h-bn¬ kv-ss{X-W-X-bp-sS an-Yym {]-Xn-\n-[m-\-ß-fn-√. K-Zv-K-Zw


R. R

AJA

SREE

]q-≠ ho-Wm-Km-\w, s]¨-am≥, tX≥-sam-gn, I-t]m-Xn, Z-¥-

Ip-μm-`, lw-kn, Hm-a-emƒ F-∂n-ß-s\ Nn-e h-≈-tØmƒ {]-

tbm-K-ß-sfm-gn-®p \n¿-Øn-bm¬ ]-c-º-cm-K-X-kv-{Xo-\n¿-Ωn-

Xn-I-sf ]mT-]p-kv-X-Iw t{]m-’m-ln-∏n-°p-∂n-√.

Cu c-≠p ]mTm-h-en-I-fp-sS-bpw Kp-W-t`m-‡m-°-fn¬ cq-]-

s∏-´p-h-cp-∂ kv-{Xo-kz-Xz-k-¶-ev-]-ßƒ hy-Xy-kv-X-am-bn-cn-

°p-sa-∂v D-d-∏m-Wv. ap≥-h¿-j-ß-fn-se ]mTm-h-en-Iƒ Iq-Sn ]-

cn-K-Wn-®p-sIm-≠p-≈ H-cp ]T-\-Øn-\v Iq-Sp-X¬ B-[n-Im-cn-

I-X D-≠m-bn-cn-°pw. ]-c-º-cm-K-X-kv-{Xo \n¿-Ωn-Xn-I-sf B-

Z¿-i-˛ k-¶-ev-]-h-\n-X-I-fm-°n \n-e-\n¿-Øp-∂-Xn¬ ]mT-]p-

kv-X-I-ßƒ h-ln-® ]-¶v X-≈n-°-f-bm-hp-∂-X-√ F-∂v hy-

‡w. h-en-b A-f-hn¬ A-°m-Z-an-I-h¬-°-cn-°-s∏-´ H-cp k-aq-

l-am-Wv tI-c-f-Øn-t‚-Xv. B k-aq-lw F-ß-s\ C-{X-ta¬

enw-K-t`-Z-h¬-Ir-X-am-bn (genderd) F-∂ tNm-Zy-Øn-\v D-Ø-

cw tX-Sm≥ C-Ø-cw ]T-\-ßƒ D-]-I-cn-°pw.

I-hn-X, I-Y, t\m-h¬, \m-S-Iw, Nn-{X-I-e, in-ev-]-I-e, kn-

\n-a, ]-c-ky-I-e Xp-S-ßn-b hn-hn-[-ta-J-e-I-fn¬ {]-Xy-£-am-

Ip-∂ kv-{Xo-cq-]-ßƒ-°v I-s≠-Øm-\m-hp-∂ k-am-\-X-sb

hn-i-Zo-I-cn-°m≥ F-fp-∏-am-Wv. C-Xp-h-sc \n-c-Øn-b D-]-am-

t\m-]-ta-b-ß-fn¬ \n-∂p th-dn-´p-≈ H-cp kv-{Xo-\n¿-Ωn-Xn A-

]q¿-h-am-Wv. km-ln-Xy-Øn-se kv-{Xo h¿-Æ-\-Iƒ A-kw-Jy-

ap-s≠-¶n-epw A-h-bp-sS sF-I-cq-]yw Iq-Sp-X¬ D-Zm-l-c-W-

ß-sf A-{]-k-‡-am-°p-∂p. k¿-h-e-£-W-kw-bp-‡-I-fm-

bm-epw A-s√-¶n-epw km-ln-Xy-Øn-se \m-bn-I-am-cp-sS kz-Xz-

\n¿-Ωn-Xn-bn¬ h≥-]-co-£-W-ß-sfm-∂pw D-≠m-bn-√. N-¥p-

ta-t\m≥ {]-kv-Xm-hn-®-Xp t]m-se "cq-]-Øn-s\m-Ø ku-io-

eym-Zn-Kp-W-ßƒ \m-bn-Im-\n¿-Ωn-Xn-sb k-Zm kzm-[o-\n-®p

t]m-∂p. F-√mw km-aq-ln-I-\n¿-Ωn-Xn-I-fm-b-Xp-sIm-≠v k-am-

\-X-Iƒ h-f-sc-bp-≠m-hp-I-bpw sN-bv-Xp. F-gp-Øp-Im-sc kw-

_-‘n-®n-S-tØm-fw ]q¿-Δm¿-÷n-X-am-b kw-kv-Im-cw sIm-≠v

A-ß-s\ kw-`-hn-®p-sh-∂v \ym-b-am-bpw I-cp-Xmw. F-∂m¬

am-[y-aw am-dn-bm-epw kv-{Xo-bp-sS ÿm-\-hpw km-∂n-≤y-hpw


VOL

7C

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E 1C

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UA

RY 2

016

i-co-c-L-S-\-bpw \n-›n-X-am-b N-´-°q-Sp-Iƒ-°-I-Øv ̀ -{Z-am-bn-

cn-°p-sa-∂v sX-fn-bn-®-Xv kn-\n-a-bm-Wv. F-gp-Øp-Im-c≥ D-t±-

in-®-Xn-\-∏p-d-tØ-°v h-f¿-∂ \m-bn-I-am-sc sh-≈n-Øn-c-

bn¬ Im-Wp-tºmƒ C-Xp hy-‡-am-Ipw. kn-\n-a B¨-t\m-´-

Øn-s‚ (male gaze ) I-e-bm-Wv F-∂ tem-d aƒ-th-bp-sS A-`n-

{]m-bw C-tXm-Sp tN¿-Øp hm-bn-°-Ww. X-I-gn in-h-i-¶-c-∏n-

≈-bp-sS sN-Ωo≥ F-∂ t\m-h¬ 1965 ¬ N-e-®n-{X-cq-]-Øn¬

]p-d-Øn-d-ßn-b-t∏mƒ X-I-gn-bp-sS I-dp-Ø-Ω hn-kv-ar-X-bm-Ip-

I-bpw cm-ap-Im-cym-ń-s‚ I-dp-Ø-Ω P-\n-°p-I-bpw sN-bv-Xp.

Xm≥ t]m-cn-a-bp-≈ i-co-c-hpw hn-Im-c-X-c-fn-X-am-b i-_v-Z-hp-

am-bn jo-e F-∂ \-Sn I-dp-Ø-Ω-sb A-h-X-cn-∏n-®-t∏mƒ \n¿-

Ωn-°-s∏-´-Xv H-cp ]p-Xn-b ]mT-am-Wv. I-S-∏p-d-Øn-s‚ \n-en-hn-

en-cp-∂ ssew-Kn-I-k-Zm-Nm-c-sØ X-I¿-sØ-dn-bm≥ I-cp-Øp-

‰ s]¨-i-co-c-am-Wv kn-\n-a-bn-se I-dp-Ø-Ω-bv-°p-≈-Xv.

h¿-j-ta-sd I-gn-™n-´pw a-e-bm-fn-Iƒ I-dp-Ø-Ω-sb Hm¿-

°p-∂-Xv jo-e-bp-sS cq-]-Øn-em-sW-∂-Xv kn-\n-a-bp-sS Du-

∂¬ C-hn-sS-bm-sW-∂ kw-K-Xn-sb km-[q-I-cn-°pw. jo-e-bp-

sS i-co-c-hpw ̀ m-hm-lm-hm-Zn-I-fpw i-_v-Z-hpw N-e-\-ß-fp-am-bn-

cp-∂p H-cp Im-e-L-´-Øn-se a-e-bm-f kn-\n-a-bp-sS t{]-c-W-

sb-∂v A-°m-e-sØ ]-e kw-hn-[m-b-I-cpw sh-fn-s∏-Sp-Øn-bn-

´p-≠v F-∂v F-kv. im-c-Z-°p-ń \n-co-£n-°p-∂p. (2007: 102)

H-cp-sº-´ s]-Æn-s\m-Ø i-co-c-`m-j-bp-≈ jo-e-bpw Ip-e-

kv-{Xo-bp-sS i-co-c-`m-j-bp-≈ im-c-Z-bpw kn-\n-a-sb kw-_-

‘n-®n-S-tØm-fw c-≠p {[p-h-ß-fm-bn-cp-∂p. C-cp-h-cpw ssI-

Im-cyw sN-bv-X I-Ym-]m-{X-ßƒ D-Zm-l-c-W-am-Wv. C-Xn-\n-S-

bn¬ h-∂p-t]m-b-h-cpw A-h¿-°m-hpw-hn-[w a-e-bm-fn-s∏-Æv

F-∂ hm¿-∏p-am-Xr-Im-cq-]-sØ t{]-£-I-cn-te-s°-Øn-°m≥

{i-an-®p. Ip-eo-\-bm-b ̀ m-cy-bp-sS th-j-Øn¬ k-Zm I-Æo-scm-

gp-°n-s°m-≠v im-c-Z-bpw i-co-c-Øn-s‚ [m-cm-fn-Ø-Øn¬ a-

Xn-a-d-∂p-sIm-≠v jo-e-bpw P-b-`m-c-Xn-bpw a-‰pw kr-jv-Sn-® A-

g-I-f-hp-Iƒ a-e-bm-fn-s∏-Æn-s\ ]-e-X-h-W A-gn-®p-]-Wn-Xp.

Ip-Nn-am-c-X-{¥w hn-h-cn-°p-∂ kv-{Xo-hn-`m-K-ß-fp-sS


R. R

AJA

SREE

{]-Xn-\n-[m-\w \n¿-h-ln-°p-∂ kv-{Xo-i-co-c-ß-sf-bm-Wv P-\-

{]n-b-\m-bn-I-am-cm-bn a-e-bm-fn kzo-I-cn-®p-t]m-∂n-´p-≈-Xv. A-

t_m-[-]q¿-h-am-sW-¶n¬-t]m-epw kv-{Xo-i-co-c-Øn-s‚ P-\-

{]n-b-e-£-W-ß-sf H-cp P-\-k-aq-lw F-{X-am-{Xw kzmw-io-I-

cn-®p-sh-∂v C-Xv hy-‡-am-°p-∂p. jo-e-bpw im-c-Z-bpw ]-fln-

\n-bpw ko-a-bpw ]m¿-h-Xn-bpw a-‰pw {]-Xy-£-am-bpw ]-tcm-£-

am-bpw Cu i-co-c-e-£-W-ßƒ h-ln-°p-∂p.

kv-{Xo-sb-bpw Ip-Spw-_-sØ-bpw tI-{μo-I-cn-®p-≈ C-Xn-

hr-Ø-ßƒ N¿-®-sN-øp-∂ Ip-Spw-_-kn-\n-a-I-fp-sS hn-P-bw,

kv-{Xo-t{]-£-I¿-°v e-`n-°p-∂ Ir-{Xn-a-am-b A-an-X {]m-[m-

\yw Xp-S-ßn-b-h Cu X-e-Øn¬ th-Ww Im-tW-≠-Xv. _-‘-

ßƒ-°pw Ip-Spw-_-Øn-\pw {]m-ap-Jyw \-ev-Ip-I-bpw F-¥p \-

jv-Sw k-ln-®m-epw C-h \n-e-\n¿-tØ-≠-Xv kv-{Xo-bp-sS am-{Xw

_m-≤y-X-bm-sW-∂ ]mTw B-h¿-Øn-®p-d-∏n-°p-I-bpw sN-øp-

∂ (Ip-Spw-_) kn-\n-a-Iƒ tI-c-fo-b k-aq-l-Øn-s‚ B-Z¿-i

kv-{Xo-kz-Xz cq-]o-I-c-W-Øn¬ Im-cy-am-b kzm-[o-\w sN-ep-

Øn-bn-´p-≠v. Zr-iy-ß-fn-eq-sS-bpw Km-\-ß-fn-eq-sS-bpw \n-c-¥-

c-am-b Hm¿-Ω-s∏-Sp-Ø-ep-I-fm-bn X-e-ap-d-I-fp-sS kv-{Xo-k-¶-

ev-]-ß-sf sk-√p-tem-bv-Uv an-\p-°n sh-®p. Im-e-ß-fm-bn a-e-

bm-fn-bp-hm-hn-s‚ ̀ m-cym-k-¶-ev-]-sØ kzm-[o-\n-® ]q-ap-J-hm-

Xn¬-°¬ kv-t\-lw hn-S¿-Øp-∂ ]q-¥n-¶-fm-Ip-∂p ̀ m-cy F-

∂p Xp-S-ßp-∂ Km-\w, Im-a-kq-{Xw, \m-Sy-im-kv-{Xw, Ip-Nn-am-c-

X-{¥w, kp-K-t‘m-Zym-\w, kw-kv-Ir-X-\m-S-I-ßƒ, a-Wn-{]-

hm-f-Ir-Xn-Iƒ Xp-S-ßn-b-h-bn-se-√mw {]-Xn-]m-Zn-°p-∂ B-Z¿-

i-kv-{Xo k-¶-ev-]-Øn-s‚ Np-cp-°-am-Wv.

kn-\n-a-bpw \m-S-I-hpw Im-Wp-∂-Xv Ip-e-kv-{Xo-Iƒ-°v

tbm-Pn-®-X-√ F-∂ [m-c-W \n-e-hn-en-cp-∂ k-aq-l-am-Wv tI-c-

f-Øn-te-Xv. kzm-`m-hn-I-am-bpw B-W-[n-Im-c hy-h-ÿ-bp-tS-

Xm-b kn-\n-a-sb-∂ kmw-kv-Im-cn-tIm-ev-]-∂w ]p-cp-j-s‚ Xr-

jv-W-I-sf am-{Xw A-`n-kw-t_m-[-\ sN-bv-Xp. kv-{Xo-°v kz-

¥-am-b C-S-an-√m-Xn-cp-∂-Xn-\m¬ k¿-hm-[n-Im-cn-bm-b ]p-cp-j≥


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

\n¿-t±-in-°p-∂ ̀ m-K-ß-fn¬ ]p-cp-j-I-Ym-]m-{X-ß-sf ]n-¥p-

W-bv-°m-\m-bn {]-Xy-£-s∏-Sp-I am-{X-am-bn-cp-∂p \n-tbm-Kw.

A-[n-Im-c-hy-h-ÿ-bp-sS ̀ m-K-am-bn {]-Xy-£-s∏-Sp-∂ kv-{Xo-

I-Ym-]m-{X-ßƒ H-cn-°-epw kv-{Xo-`m-j kw-km-cn-°p-I-tbm

A-Ø-c-Øn-ep-≈ hy-h-lm-c-ß-fn¬ G¿-s∏-Sp-I-tbm sN-øn-

√ \n-e-hn-ep-≈ hy-h-ÿn-Xn-sb Xm-ßn-\n¿-Øm-\p-≈ D-]m-

[n-Iƒ am-{X-am-bn-cn-°pw A-h¿. A-h-K-Wn-®pw sX-dn-]-d-

™pw I-c-W-Ø-Sn-®pw am-\-`w-K-s∏-Sp-Øn-bpw a-cym-Z ]Tn-∏n-

°p-I-bpw \n¿-Æm-b-I L-´-ß-fn¬ c-£m-]p-cp-j-\m-bn A-h-

X-cn-°p-I-bpw sN-øp-∂ ho-c-]p-cp-j-s‚ kw-c-£-W-Øn-\pw

t{]-a-Øn-\pw A¿-l-X-bp-≈-h-cm-bn am-dp-I-bm-Wv kv-{Xo-I-

Ym-]m-{X-ßƒ sN-tø-≠-Xv. '\-√ C-c' F-∂ ]-Z-hn-bm-Wv kv-

{Xo t\-Sn-sb-Sp-t°-≠-Xv, A-Xn-\p-tN¿-∂ cq-]-kz-Xz-\n¿-Ωn-

Xn-I-sf am-{X-ta kn-\n-a-bpw k-aq-l-hpw t{]m-’m-ln-∏n-°p-

∂p-≈q F-∂p hy-‡w.

3

]p-cp-j-t‚-Xp-t]m-se H-cp enw-Kw(Phallus)kv-{Xo-°v C-√m-

Ø-Xm-Wv kv-{Xo-bp-sS \yq-\-X-sb-∂pw A-Xm-Wv kv-{Xo-°v A-

]-I¿-j-X tXm-∂m≥ Im-c-W-sa-∂pw t{^m-bv-Uv kn-≤m-¥n-®n-

´p-≠v. ]p-cp-j-\p ap-ºn¬ kv-{Xo-°v A-\p-`-h-s∏-Sp-∂ A-]-I¿-

j-X-bm-Wv e-÷-bm-bn {]-Xy-£-s∏-Sp-∂-Xv. kv-Xw-`n-®p-\n-∂p-

t]m-Ip-I, hm-°p-Iƒ ]p-d-s∏-Sm-Xn-cn-°p-I, ap-Jw Np-h-°p-I,

X-e Ip-\n-bp-I, i-co-cw hn-d-bv-°p-I-bpw hn-b¿-°p-I-bpw sN-

øp-I, Im¬-hn-c¬ sIm-≠v \n-e-Øp h-c-bv-°p-I, kz-bw a-d-bv-

°m≥ {i-an-°p-I, ]-cm-{i-b-an-√m-sX \n-ev-°m≥ km-[n-°m-Xn-

cn-°p-I, hn-c¬-I-Sn-°p-I, H-fn-I-Æn-´p t\m-°p-I, G-sX-¶n-

epw h-kv-Xp-hn¬ sX-cp-∏n-Sn-°p-I, tam-lm-e-ky-s∏-´p ho-gp-I

F-∂n-ß-s\ \o-fp-∂p e-÷m-{]-I-S-\-ßƒ C-Ø-cw {]-I-S-\-

ß-fp-sS A-Sn-ÿm-\-Øn-em-Wv kv-{Xo-sb e-÷m-h-Xn-bm-bn

I-W-°m-°p-∂-Xv. B \n-e A-tX-]-Sn Xp-S-c-W-sa-∂p-s≠-¶n¬


R. R

AJA

SREE

kv-{Xo-°v G-sX-¶n-epw X-c-Øn-ep-≈ A-]-I¿-j-X \n-e-\n¿-

Øn-tb A-Xv km-[y-am-Iq. t\-c-tØ hn-h-cn-® Po-h-im-kv-{X-]-

c-am-bn A-kw-`-hy-am-b kv-{Xo i-co-c-am-Xr-I-bn-te-°v F-Øn-

t®-cp-I-bm-Wv kv-{Xo-i-co-c-ß-fp-sS ]-c-a-am-b e-£yw F-∂v X-

e-ap-d-I-sf ]Tn-∏n-s®-Sp-°m≥ km-[n-®-Xv Cu A-]-I¿-j-X-bp-

sS hn-P-b-am-bn I-W-°m-°-Ww.

kv-{Xo-sb-∂-Xv (]p-cp-j-s\) tam-ln-∏n-°p-∂ H-cp t`m-K-h-

kv-Xp-sh-∂-Xn-ep-]-cn H-∂p-a-√ F-∂pw ]p-cp-j-s‚ Xr-jv-W-I-

sf I-em-]-c-am-bn i-an-∏n-°-em-Wv kv-{Xo-i-co-c-Øn-s‚ [¿-Ω-

sa-∂pw B [¿-Ωw \n¿-h-ln-°m≥ Nn-e tbm-Ky-X-Iƒ B-h-

iy-am-sW-∂pw A-h-bm-Wv kv-{Xo-[¿-Ω-am-bpw A-g-I-f-hp-I-

fm-bpw \n¿-t±-in-°-s∏-ń-cn-°p-∂-sX-∂pw hy-‡w. ]p-cp-j-

s‚ ap-∂n¬ F-°m-e-hpw kv-{Xo-°p-s≠-∂v ]-d-bp-∂ A-]-I¿-

j-X ku-μ-cyw sIm-≠m-Wv A-hƒ a-dn-I-S-t°-≠-Xv F-∂m-

Wv C-hn-Sp-sØ cm-jv-{So-bw. kp-μ-cn-b-√m-Ø-hƒ \m-bn-I-bm-

hm-Ø-Xpw hn-√-Øn-bm-bn am-dp-∂-Xpw A-Xp-sIm-≠m-Wv. kp-

μ-cn hy-h-ÿn-Xn-°v hn-t[-b-bm-Wv. hn-cq-] A-ß-s\-b-√. A-

Xp-sIm-≠v hn-cq-] Aw-K-`w-Kw h-cp-tØ-≠-h-fpw X-I¿-°-s∏-

tS-≠-h-fp-am-Ip-∂p.

k-aq-l-Øn-se Xm-gv-∂ t{i-Wn-bn¬-s∏-´ P-\-ßƒ-°v A-g-

I-f-hp-Iƒ h-en-b {]-iv-\-am-bn-cp-∂n-√. F-¶n-epw hy-h-ÿn-Xn

]p-cp-j-\n-b-{¥n-X-am-bn-cp-∂-Xp-sIm-≠v kv-{Xo-tbm-Sp-≈ a-

t\m-`m-h-Øn-epw A-h-fp-sS I¿-Ω-am-Xr-I-I-fp-sS cq-]o-I-c-W-

Øn-epw hy-Xy-kv-X-X-Iƒ D-≠m-bn-√. F-∂p-am-{X-a-√ ]p-cm-W-

ß-fn-epw a-‰pw D-≈ I-Y-Iƒ-°v \n-e-hn-ep-≈ hy-h-ÿn-Xn-sb

]n-¥m-ßp-∂ hym-Jym-\-ßƒ h-cn-I-bpw A-h {]-N-cn-∏n-°-s∏-

Sp-I-bpw sN-bv-Xp.

kv-ss{X-W-X-sb-bpw kv-{Xo-kz-Xz-sØ-bpw Ip-dn-®p-≈ [m-

c-W-Iƒ cq-]-s∏-Sp-Øp-∂-Xn¬, kzo-Im-cy-am-b kv-{Xo-cq-]w

sa-\-bp-∂-Xn¬, kv-{Xo-bp-sS C-Sw Ip-Spw-_-hpw I¿-Ω-ta-J-e-

Iƒ In-S-∏-d-bpw A-Sp-°-f-bp-am-sW-∂ [m-c-W D-d-∏n-°p-∂-

Xn¬ h-en-b ]-¶v h-ln-°p-∂-h-bm-Wv "h-\n-Xm' {]-kn-≤o-I-c-


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

W-ßƒ. t]-cv kq-Nn-∏n-°p-∂-Xp-t]m-se A-h kv-{Xo-Iƒ-°v

th-≠n D-≈-Xm-Wv. kv-{Xo-bp-sS ]-cym-b-]-Z-ß-tfm hn-ti-j-

W-ß-tfm B-bn-cn-°pw C-h-bp-sS t]-cp-Iƒ. kv-{Xo-I-sf am-

{Xw D-t±-in-®-√m-Ø, s]m-Xp-hm-bn {]-kn-≤o-I-cn-°p-∂ B-\p-

Im-en-I-ß-fn¬ ]-e-Xn-epw kv-{Xo-Iƒ-°m-bn Xm-fp-Iƒ \o-°n-

sh-bv-°m-dp-≠v. kv-{Xo-Iƒ-°p am-{Xw F-∂ t]-cn¬ ]w-‡n-I-

fp-≠v. h-gn-sX-‰n-t∏m-Ip-∂ ̀ ¿-Øm-hn-s\ Xn-cn-®p-]n-Sn-°p-I,

Ip-Spw-_-k-am-[m-\w \n-e-\n¿-Øp-I, Ip-Spw-_-_-P-‰n-s‚ _m-

≤y-X-Iƒ G-s‰-Sp-°p-I, Ip-ń-I-sf \-√ \n-e-bv-°p h-f¿-Øp-

I, Ip-Spw-_mw-K-ßƒ-°p t]m-j-Im-lm-cw ]m-Iw sN-øp-I,

tcm-K-ß-fn¬ \n-∂v A-h-sc kw-c-£n-°p-I, ]o-U-\-ß-sf-

bpw A-Xn-{I-a-ß-sf-bpw I-cp-Xn-bn-cn-°p-I, ̂ m-j-\p-I-sf-°p-

dn-®v i-cn-bm-b [m-c-W D-≠m-bn-cn-°p-I, ho-Sv F-fp-∏-Øn¬ hr-

Øn-bm-°p-I-bpw ]m-N-I-tPm-en-Iƒ th-K-Øn¬ Xo¿-°p-I-

bpw sN-øp-∂-hn-[w A-dn-™n-cn-°p-I, hn-hn-[-ta-J-e-I-fn-se

Xm-c-ß-fp-sS Ip-Spw-_-hn-ti-j-ßƒ Ir-Xy-am-bn A-dn-bp-I,

In-S-∏-d-bn¬ kv-{Xo {i-≤n-t°-≠ Im-cy-ßƒ F-s¥m-s°-sb-

∂v a-\- n-em-°p-I, ku-μ-cy-kw-c-£-tWm-]m-[n-Iƒ ]-co-

£n-°p-I, ]m-N-I-]-co-£-W-ß-fn-te¿-s∏-Sp-I, tPym-Xn-j-]w-

‡n-Iƒ h-gn ̀ m-hn A-dn-bp-I ̨ h-\n-Xm am-kn-I-I-fp-sS D-≈-S-

°-sØ s]-s´-∂v C-ß-s\ Np-cp-°n-sb-Sp-°mw. hm-b-\m-io-e-

ap-≈-h¿-°m-bn t\m-h-tem I-Y-tbm Iq-Sn Dƒ-s∏-Sp-Øn-s°m-

≠v {]-kn-≤o-I-cn-°p-∂ C-h Im-em-Im-e-ß-fm-bn an-I-® kv-

{Xo-I-sf hm¿-sØ-Sp-Øp-sIm-≠n-cn-°p-∂p F-∂v A-h-Im-i-

s∏-Sp-∂p. A-dn-t™m A-dn-bm-sX-tbm kr-jv-Sn-°p-∂ an-Yy-

bm-b kv-ss{X-W-Xm-{]-Xn-\n-[m-\-ß-sf-bm-Wv C-h t{]m-’m-

ln-∏n-°m-d.v hn-Nm-c-Øn-s‚-bpw C-S-s]-S-ep-I-fp-sS-bpw X-e-

Øn¬ \n-∂v hn-Im-c-ß-fp-sS X-e-Øn-te-°p-≈ ]n-∑-S-°-Øn-

\v kv-{Xo-sb H-cp ]-cn-[n-h-sc \n¿-_-‘n-°p-∂-Xv C-Ø-cw {]-

kn-≤o-I-c-W-ß-fm-Wv. kv-{Xo A-h-iyw Ip-S-s™-dn-™p-I-f-

tb-≠ ]p-d-t¥m-Sp-I-sf I¿-°-i-am-bn \n-e-\n¿-Øm≥ C-h ap-

t∂m-´p-sh-bv-°p-∂ B-Z¿-i-kv-{Xo am-Xr-I-Iƒ {i-an-°p-∂p.


R. R

AJA

SREE

H-∏w Ku-c-h-X-c-am-b hn-j-b-ß-fn¬ Im-ºp-≈ C-S-s]-S-ep-

Iƒ-°p-≈ km-≤y-X-Iƒ I-≠n-s√-∂pw \-Sn-°p-∂p.

{]-W-bw, hn-hm-lw, Ip-Spw-_w, K¿-`-[m-c-Ww, K¿-`-c-£,

ku-μ-cy-]-cn-N-c-Ww Xp-S-ßn-b hn-j-b-ßƒ-°p \-ev-I-s∏-Sp-

∂ A-an-X-{]m-[m-\yw a-‰v hn-j-b-ß-fn-te-°v hym-]-cn-°m-\p-

≈ kv-{Xo-I-fp-sS Xm¬-]-cy-sØ-bpw km-[y-X-I-sf-bpw C-√m-

bv-a sN-øp-I-bm-W.v k-aq-l-Øn-\p Xm¬-]-cy-ap-≈ kv-{Xo-kz-

Xz-sØ \n-e-\n¿-Øn _m-°n-bp-≈-h-sb \-in-∏n-®p I-f-bp-∂

{]-{In-b-bm-Wn-Xv. G-‰-hpw {]-[m-\w ku-μ-cy-ap-≈ H-cp kv-{Xo-

i-co-c-am-Wv F-∂ [m-c-W-bm-Wv C-h \n¿-Ωn-°m≥ {i-an-°p-

∂-Xv.

4

I-hn-X, I-Y, t\m-h¬, \m-S-Iw, Nn-{X-I-e, in-ev-]-I-e, kn-

\n-a, ]-c-ky-I-e Xp-S-ßn-b hn-hn-[-ta-J-e-I-fn¬ {]-Xy-£-am-

Ip-∂ kv-{Xo-cq-]-ßƒ-°v I-s≠-Øm-\m-hp-∂ k-am-\-X-sb

hn-i-Zo-I-cn-°m≥ F-fp-∏-am-Wv. C-Xp-h-sc \n-c-Øn-b D-]-am-

t\m-]-ta-b-ß-fn¬ \n-∂p th-dn-´p-≈ H-cp kv-{Xo-\n¿-Ωn-Xn A-

]q¿-h-am-Wv. km-ln-Xy-Øn-se kv-{Xo h¿-Æ-\-Iƒ A-kw-Jy-

ap-s≠-¶n-epw A-h-bp-sS sF-I-cq-]yw Iq-Sp-X¬ D-Zm-l-c-W-

ß-sf A-{]-k-‡-am-°p-∂p.

]-Zy-Øn¬ \n-∂p K-Zy-Øn-te-°p km-ln-Xyw Np-h-Sp-am-dn-

b-t∏mƒ B-Z¿-i-\m-co-cq-]w A-tßm-´pw kw-{I-an-®p. C-μp-te-

J-bpw im-c-Z-bpw e-£-W-sam-Ø a-Wn-{]-hm-f-\m-bn-Im-i-co-

cw h-ln-°p-∂-h-cm-sW-∂v H-‰-hm-b-\-sIm-≠p Xn-cn-®-dn-bmw.

a-Wn-{]-hm-f-\m-bn-I-bp-sS i-co-cw t]-dp-∂ bq-tdm-]y≥ h-\n-X-

sb-bm-Wv tI-c-fo-b k-aq-lw C-μp-te-J-bn¬ Z¿-in-®-Xv. hn-

Zym-`ym-kw sIm-≠p-t\-Sn-b ss[-cy-hpw ssÿ-cy-hpw am-‰n-

\n¿-Øn-bm¬ H-cp km-[m-c-W kv-{Xo-I-Ym-]m-{Xw am-{X-am-Wv

C-μp-te-J. kw-kv-Ir-X t«m-I-ßƒ sNm-√p-I-bpw ap-√-am-e

sI-́ n Im-ap-I-\p k-Ωm-\n-°p-I-bpw I-c-™p-Im-Øn-cn-°p-I-bpw


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

hn-c-l-Pz-cw sIm-≠p a-cn-°m≥ X-øm-sd-Sp-°p-I-bpw sN-øp-∂

kw-kv-Ir-X-\m-S-I-\m-bn-I-am-cp-sS K-W-Øn¬ C-μp-te-J-sb-

bpw-s]-Sp-Øm-hp-∂-Xm-Wv. \m-b-I-\p-th-≠n A-¥yw-h-sc

t]m-cm-Sp-I-bpw {]-Xn-Iq-e-]-cn-X-ÿn-Xn-I-tfm-Sp sN-dp-Øp-\n-

ev-°p-I-bpw \m-b-I-s\-Ø-s∂ ̀ ¿-Øm-hm-bn h-cn-°p-I-bpw

sN-bv-X-Xp-sIm-≠m-Wv C-μp-te-J-bp-sS Cw-•o-jv co-Xn-I-fpw

kzm-X-{¥y-t_m-[-hpw a-e-bm-fn-hm-b-\-°m¿ Aw-Ko-I-cn-®-Xv.

hn-Zym-`ym-kw t\-Sn-b sN-dp-∏-°m-cn¬ Im-Wp-∂ \n-tj-[-hpw

a-X-\n-μ-bpw A-l-¶m-c-hp-sam-∂pw X-s‚ \m-bn-I-°v C-s√-

∂pw A-hƒ Kp-cp-Im-c-W-h-∑m-tcm-Sv A-Xo-h-`-‡n-bpw hn-\-b-

hpw sh-®p-]p-e¿-Øp-∂-h-fm-sW-∂pw N-¥p-ta-t\m≥ B-W-

bn-Sp-∂-Xv Cu h-kv-Xp-X-bv-°v sX-fn-hm-Wv. C-μp-te-J D-Ø-a-

\m-bn-I-bm-hp-∂-Xv A-ß-s\-bm-Wv.

Cu cq-]-K-W-Øn-\p tbm-Ky-am-b ]Tn-∏pw ku-io-eym-Zn-Kp-

W-ß-fpw-C-hƒ-°p-≠m-bn-cp-∂p. (N-¥p-ta-t\m≥ 1991:22,23)

Cw-•o-jv hn-Zym-`ym-k-Øn-\v ]p-d-sa C-μp-te-J A-`y-kn-®-

Xv ho-W, ]n-bm-t\m, ̂ n-Un¬ F-∂n-h hm-bn-°m-\pw A-e-¶m-

c-Øp-∂¬, Nn-{X-c-N-\ F-∂n-h-bp-am-bn-cp-∂p. kw-kv-Ir-X-

Øn¬ \m-S-Im-e-¶m-c-ßƒ h-sc-bm-Wv ]Tn-®n-´p-≈-Xv. H-cp Ip-

e-kv-{Xo-°v A-`y-kn-°m-\m-hp-∂-Xn-\-∏p-d-tØ-°v hym-]n-°p-

∂p C-μp-te-J-bp-sS hn-Zym-`ym-kw. Ip-e-kv-{Xo-a-cym-Z-bn¬ \n-

∂p-am-dn am-[-h-t\m-Sv {]-W-b-{]-I-S-\-ßƒ-°v A-hƒ ap≥-I-

sø-Sp-°p-∂p. kz-Pm-Xn-kv-{Xo-I-fp-sS kzm-X-{¥y-sØ-°p-dn-®v

ho-tdm-sS hm-Zn-°p-∂p. C-jv-S-an-√m-Ø ]p-cp-j-s\ k-ss[-cyw

Xn-c-kv-I-cn-°p-∂p Cu hn-π-h-ßƒ-s°m-s° A-∏p-dw C-μp-

te-J-bpw am-[-h-\pw am-[-h-s‚ A-—-\-Ω-am-tcm-Sp-Iq-Sn a-Zn-cm-

in-°v t]m-bn kp-J-am-bn C-cp-∂p F-∂ {]-kv-Xm-h-\-tbm-Sp-Iq-

Sn B-Z¿-i-am-Xr-I-bm-bn am-dp-∂ C-μp-te-J-sb Nn-{Xo-I-cn-®n-

´m-Wv N-¥p-ta-t\m≥ I-Y A-h-km-\n-∏n-°p-∂-Xv.

a-e-bm-fn h-\n-X-bp-sS t\¿-∏-I¿-∏v F-∂ a-ń¬ C-μp-te-J

A-h-X-cn-∏n-°-s∏-Sm-dp-≠.v ap-Sn-s°-ń¬ ap-√-am-e, s\-‰n-bn¬

h-´-s∏m-´pw N-μ-\-°p-dn-bpw, I-k-hp-I-c-bp-≈ sh-fp-Ø


R. R

AJA

SREE

h-kv-{X-ßƒ, B-I¿-j-I-am-b B-`-c-W-ßƒ F-∂n-h-b-Wn-

™v B-fl-hn-izm-kw kv-^p-cn-°p-∂ ]p-©n-cn-tbm-sS Cu kv-

{Xo cq-]w tI-c-fo-b kv-{Xo-Xz-sØ {]-Xn-\n-[o-I-cn-°p-∂p. H-cp

{]-tXy-I h¿-§-Øn-se kv-{Xo-sb am-{X-am-Wv Cu cq-]w {]-Xn-

\n-[m-\w sN-øp-∂-sX-∂-dn-™p-sIm-≠p-X-s∂ tI-c-f-Øn-

s‚ Sq-dn-kw t{_m-j-dp-I-fn-epw a-‰pw C-Xv \n-c-¥-c-am-bn A-®-

Sn-°-s∏-Sp-∂p j¿-Ωn-f {io-Ip-am¿ A-`n-{]m-b-s∏-Sp-∂-Xp-t]m-

se Cu D-t´m-]y≥ kv-{Xo-cq-]w ssZ-h-Øn-s‚ kz-¥w \m-Sn-s\

{]-Xn-\n-[o-I-cn-°p-∂p (j¿-Ωn-f {io-Ip-am¿ 2006, 138).

H-tc-k-a-bw B-[p-\n-I-X-sb-bpw ]-c-º-cm-K-X-Xz-sØ-bpw

{]-Xn-\n-[m-\w sN-øp-∂ C-μp-te-J-∏-I¿-∏p-Iƒ tI-c-f-sØ

{]-Xn-\n-[o-I-cn-®v {]-Xy-£-s∏-´p-sIm-≠n-cn-°p-∂p. F-∂m¬

F-√m kzm-X-{¥y-ßƒ-°pw A¿-l-bm-I-Ø-°-hn-[-ap-≈ '\-√-

Ip-ń-Ø-cw' Iq-Sn D-≈-Xp-sIm-≠m-Wv C-μp-te-J-sb a-e-bm-fn-

s∏-Æn-s‚ H-cp am-Xr-I-bm-bn tI-c-fo-b k-aq-lw Aw-Ko-I-cn-®-

Xv F-∂ h-kv-Xp-X a-d-∂p-Iq-Sm.

k¿-h-e-£-W-kw-bp-‡-I-fm-bm-epw A-s√-¶n-epw km-ln-

Xy-Øn-se \m-bn-I-am-cp-sS kz-Xz-\n¿-Ωn-Xn-bn¬ h≥-]-co-£-

W-ß-sfm-∂pw D-≠m-bn-√. N-¥p-ta-t\m≥ {]-kv-Xm-hn-®-Xp

t]m-se "cq-]-Øn-s\m-Ø ku-io-eym-Zn-Kp-W-ßƒ \m-bn-Im-

\n¿-Ωn-Xn-sb k-Zm kzm-[o-\n-®p t]m-∂p. F-√mw km-aq-ln-I-

\n¿-Ωn-Xn-I-fm-b-Xp-sIm-≠v k-am-\-X-Iƒ h-f-sc-bp-≠m-hp-I-

bpw sN-bv-Xp. F-gp-Øp-Im-sc kw-_-‘n-®n-S-tØm-fw ]q¿-

Δm¿-÷n-X-am-b kw-kv-Im-cw sIm-≠v A-ß-s\ kw-`-hn-®p-sh-

∂v \ym-b-am-bpw I-cp-Xmw.

5

`q-an, kv-{Xo, A-\p-jvTm-\-Kp-Ww Xp-S-ßn-b Im-cy-ß-sf Hc-

S-™ L-S-\-bp-≠m-°n A-Xn-\-I-Øv kw-c-£n-°p-I-sb-∂

A-Sn-ÿm-\-]-c-am-b X-Xz-am-Wv ssl-μ-h-k-aq-l-{I-a-Øn-

t‚-Xv F-∂v \-c-hw-i-im-kv-{X-]Tn-Xm-hm-b \q¿-bm¬-a≥


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

A-`n-{]m-b-s∏-ń-´p-≠v. (\q¿ bm¬-a≥ 1962: 25-˛28) k-h¿-Æ

ssl-μ-h-Nn-”-ß-tfm-Spw B hy-h-ÿn-Xn-tbm-Spw am-\-kn-I-

am-b A-Sn-a-Øw kq-£n-°p-∂ tI-c-fo-b-k-aq-l-sØ kw-_-

‘n-®n-S-tØm-fw Cu \n-co-£-Ww \q-dp i-X-am-\w i-cn-bm-Wv.

B-`n-Pm-Xyw, D-∂-X-Po-hn-X-\n-e-hm-cw, D-b¿-∂ \n-e-bn-ep-≈

_-‘p-°ƒ, kv-{Xo-Po-hn-X-N-cy-I-fn¬ \n-jv-I¿-jn-°p-∂ Ir-

{Xn-a-tam A-√m-Ø-tXm B-b \n-jvT-Iƒ, ]m-Xn-{h-Xyw, ]p-cp-

j-k-¥m-\-e-_v-[n, Zo¿-L-kp-a-K-eo-Xzw, D-b¿-∂ km-º-Øn-

Iw, ]m-c-º-cyw Xp-S-ßn-b-h-bm-Wv ta¬ kq-Nn-∏n-® L-S-\-bp-

sS Nn-”-ßƒ. ]-g-b Im-e-Øn-s‚ Cu A-S-bm-f-ß-tfm-sSm-

∏w Cw-•o-jv hn-Zym-`ym-kw Iq-Sn tN-cp-tºmƒ A-Xv a-s‰m-cp h-

tc-Wy-X-sb kr-jv-Sn-°p-∂p. C-μp-te-J-bp-sS P-\p- n¬-s∏-´

H-cp kv-{Xo B-Z¿-i-am-Xr-I-bm-Ip-∂-Xv Cu h-gn-°m-Wv. Cw-•o-

jv hn-Zym-`ym-kw, {]-`p-Ip-Spw-_-Øn-s\m-Ø Po-hn-X-co-Xn-Iƒ,

km-ln-Xy-Øn-ep-≈ hm-k-\ F-∂n-h B-[p-\n-I-X B-tcm-]n-

°-s∏-Sp-∂ kv-{Xo-cq-]-Øn-\p th-≠p-∂ A-[n-I-tbm-Ky-X-I-

fm-Wv. C-sXm-s°-bm-bm-epw kz-Ip-Spw-_-tØm-sSm-∏w ]-c-am-

h-[n k-a-bw sN-e-hn-Sp-I-bpw ̀ ¿-Øm-hn-\v Xm≥ k-ºm-Zn-°p-

∂ ]-Ww ap-gp-h≥ \¬-In k-t¥m-jn-∏n-°p-I-bpw X-s‚

B¨-a-°-sf A-h-cp-sS C-jv-Sw t\m-°n ]-cn-N-cn-°p-I-bpw k-

Zm-k-a-b-hpw {]n-b-Z¿-in-\n-bm-bn A-ew-Ir-X-bm-bn {]-Xy-£-

s∏-Sp-I-bpw sN-øp-∂ kv-{Xo-bm-bn-cn-°p-I-bpw th-Ww A-

hƒ. C-Ø-c-sam-cp kv-{Xo, tI-c-fo-b k-aq-l-Øn-s‚ B-Z¿-i-

am-Xr-I-bm-Ip-∂-Xn¬ H-´pw A-¤p-X-s∏-Sm-\n-√. k-aq-l-Øn-

s‚ D-]-t_m-[-a-\- n-se Cu kv-{Xo-cq-]-sØ C-S-bv-°n-sS

Hm¿-Ωn-∏n-®p-sIm-≠m-Wv am-[-hn-°p-ń-sb-∂ F-gp-Øp-Im-cn

Po-hn-®-Xv.

c-N-\-I-fp-sS i-‡n-Zu¿-_-ey-ßƒ-°-∏p-d-Øv am-[-hn-°p-

ń F-∂ kv-{Xo a-e-bm-fn-k-aq-l-Øn-\v kp-μ-c-am-b H-cp Im-gv-N-

bpw l-cw-]-I¿-∂ Nn-e C-S-s]-S-ep-I-fp-am-bn-cp-∂p. am-[-hn-

°p-ń-bp-sS F-gp-Øn-s\-∏-‰n \-S-°p-∂ Ku-c-h-X-c-am-b hy-h-

lm-c-ß-fn-e-S-°w A-h-cp-sS ku-μ-cyw C-Sw-]n-Sn-®n-´p-≠v.


R. R

AJA

SREE

am[-hn-°p-ń-bp-sS ]-e {]m-b-ß-fn-ep-≈ h¿-Æ-Nn-{X-ßƒ A-

h-tbm-sSm-∏w am-≤y-a-ßƒ {]-kn-≤o-I-cn-®p. A-gn-®n-´ ap-Sn, h-

en-b h-´-s∏m-´v, I-cn-sb-gp-Xn-b I-Æp-Iƒ, aq-°p-Øn, Np-h-∂

I-Æp-Iƒ, I-gp-Øn-se A-Uy¬, ]-´p-km-cn, kz¿-Æ-h-f-Iƒ,

]¿-Z, ssI-hn-c-ep-I-fn-se ssa-em-©n F-∂n-ß-s\ kq-£v-a-am-

bn \n-co-£n-°-s∏-´ a-s‰m-sc-gp-Øp-Im-cn-sb Nq-≠n-°m-´m-\n-

√. F-gp-Øp-Im-cn-I-fp-sS i-co-cw, ssh-b-‡n-I-X, Po-hn-Xm-h-

ÿ-Iƒ, Ip-Spw-_w F-∂n-h am-≤y-a-ßƒ Iq-Sp-X-em-bn B-

tLm-jn-°p-∂ k-{º-Zm-bw B-cw-`n-°p-∂-Xv am-[-hn-°p-ń-

bn¬ \n-∂m-Wv. X-an-gv I-h-bn-{Xn-bm-b ao-\ I-μ-kzm-an-sb-°p-

dn-®v {]-kn-≤o-I-cn-°-s∏-Sp-∂ ̂ o-®-dp-I-fn¬ F-Sp-Øp-]-d-bp-

∂ H-cp h-kv-Xp-X-bp-≠v. do-Un-^v.tImw Z-£n-tW-jy-bn¬ \n-

∂p sX-c-s™-Sp-Ø kp-μ-cn-I-fm-b C-cp-]-Xp kv-{Xo-F-gp-Øp-

Im-cn¬ (am-[y-aw B-gv-N-∏-Xn-∏v 2012 G-{]n¬12) H-cmƒ A-h-cm-

bn-cp-∂p! A-h-cp-sS {]-W-b-˛-hn-hm-l-Po-hn-X-ß-sf ]-cm-a¿-in-

°p-∂-tXm-sSm-∏-am-Wv Cu "_-lp-a-Xn'bpw am-[y-a-ßƒ N¿-®

sN-øp-∂-Xv.

h-≈p-h-\m-S≥ ̀ m-j-bp-sS k-h¿-Æ-t`-Zw, \n-jv-I-f-¶-hpw

H-cp ]-cn-[n-h-sc _m-en-i-hp-am-b A-`n-{]m-b-{]-I-S-\-ßƒ, G-

sd B-tLm-jn-°-s∏-´ hn-cp-≤-\n-e-]m-Sp-Iƒ, {]-W-b-sØ-

°p-dn-®pw kv-t\-l-sØ-°p-dn-®p-ap-≈ hn-Im-c-X-c-fn-X-am-b D-

Zo-c-W-ßƒ F-∂n-h-bpw a-e-bm-fn-°v km-ln-Xy-sØ I-hn-

™v Nn-e Xm¬-]-cy-ßƒ am-[-hn-°p-ń-tbm-Sv tXm-∂m-\n-S-bm-

°n-bn-´p-≠v. F-∂m¬ G-‰-hpw {]-[m-\-am-b-Xv \m-e-∏m-´v X-d-

hm-Sp-am-bpw _m-em-a-Wn-b-Ω-bp-am-bpw D-≈ _-‘-am-Wv. a-e-

bm-fn-bp-sS D-≈n¬ k-l-P-am-bn H-cp A-]-I¿-j-Xm-t_m-[-ap-

≠v. am-[-hn-°p-ń-bp-sS \m-e-∏m-Sv ]m-c-º-cy-sØ-bpw Ip-e-˛-Pm-

Xn a-ln-a-I-sf-bpw a-e-bm-fn B-cm-[n-®n-cp-∂p. k-h¿-Æ-kw-kv-

Im-c-tØm-Sp-≈ hn-t[-b-Xz-hpw kp-μ-cn-bm-b kv-{Xo-tbm-Sp-≈

Iu-Xp-I-hpw a-e-bm-fn k-aq-lw \n-e-\n¿-Øn. A-ß-s\-sbm-cp

ho-£-W-tIm-Wn-eq-sS-bm-Wv am-[-hn-°p-ń F-∂ F-gp-Øp-Im-

cn hm-bn-°-s∏-´-Xv. hy-h-ÿm-]n-X-co-Xn-Iƒ-s°-Xn-cm-bn


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

am-aq-ep-Iƒ ew-Ln-®p-sIm-≠p-≈ c-N-\ D-≠m-b-t∏mƒ \m-e-

∏m-Sv ]m-c-º-cy-Øn-se I-Æn A-Xn-s‚ A-¥- v \n-e-\n¿-Øn-

bn-s√-∂ B-t£-]-am-Wv D-b¿-∂-Xv. ' F-s‚ I-Y-sb am-[-hn-

°p-ń-bp-sS C-X-c-c-N-\-I-fn¬ \n-∂p am-‰n \n¿-Øn ]-cn-tim-[n-

t°-≠-Xv B-h-iy-am-Wv. ]p-cp-j-{]-[m-\-am-b-k-aq-lw D¬-]m-

Zn-∏n-°p-∂ kv-{Xo-am-Xr-I-I-sf Cu Ir-Xn-bn¬ A-h¿ tNm-Zyw

sN-øm-sX kzo-I-cn-°p-∂p. C.hn.cm-a-Ir-jv-W≥ Nq-≠n-°m-´p-

∂ Cu h-kv-Xp-X (1994:7) a-e-bm-f-\n-cq-]-I¿ Ku-c-h-am-bn F-

Sp-Øn-√. F-s‚ I-Y-bp-sS \n-g-ep-Iƒ A-h-cp-sS a-‰p-I-Y-I-fn-

epw U-b-dn-°p-dn-∏p-I-fn-ep-a-S-°w Im-Wm≥ I-gn-bpw. ]p-cp-j-

s‚ {]-W-b-am-Wv kv-{Xo-bp-sS B-Xy-¥n-I-t\-´w F-∂v ]-e-X-

h-W am-[-hn-°p-ń ]-d-™n-´p-≠v. i-co-cw sIm-≠v kv-t\-ln-

°mw, A-Xn¬ sX-‰n-√. C-jv-S-s∏-´ ]p-cp-j-\n¬ k-ºq¿-Æ k-

a¿-∏-Ww \-S-Øp-∂-h-fm-Wv kv-t\-l-ap-≈ Im-ap-In, A-Xn-s‚

^-ew a-c-W-am-sW-¶n¬-t]m-epw. tPm-en-°p t]m-Im-sX Ip-

Spw-_w t\m-°n kz-ÿ-bm-bn-cn-°p-∂ kv-{Xo-bp-sS ap-J-tØ

ku-μ-cy-hpw k-am-[m-\-hpw D-≠m-hp-I-bq-≈q F-∂n-ß-s\ U-

b-dn-°p-dn-∏p-I-fn¬ t\-cn-´p X-s∂ am-[-hn-°p-ń hm-Zn-®p.

Xm≥ H-cp s^-an-\n-Ãm-sW-∂v am-[-hn-°p-ń H-cn-°-epw A-

h-Im-i-s∏-ń-ń-√. ]-e-t∏m-gpw A-Xn-s\ X-≈n-∏-d-bp-I-bpw sN-

bv-Xp. F-∂m¬ A-h-cp-sS F-gp-Øv kz-bw k-Xy-k-‘-X ]m-

en-°p-∂ k-a-b-ß-fn¬ kz-X-{¥-am-bn. kv-{Xo-h¿-§-Øn¬-s∏-

Sp-∂ H-cp a-\p-jy-Po-hn-bp-sS hn-Im-c-hn-Nm-c-ßƒ, hym-]m-c-

ßƒ Xp-S-ßn-b-h aq-Sp-]-S-an-√m-sX ]p-d-Øp-h-∂p. B A¿-∞-

Øn¬ A-h kv-{Xo-c-N-\-I-fpw kv-{Xo-]-£-c-N-\-I-fp-am-bn. A-

tX-k-a-bw ]-c-º-cm-K-X-kv-ss{X-W-Xm-h-t_m-[w F-gp-Øp-

Im-cn-bn¬ {]-h¿-Øn-°p-∂-Xp-sIm-≠v an-°-hm-dpw kv-{Xo-I-

Ym-]m-{X-ß-fpw A-h-cp-sS hy-h-lm-c-ß-fpw ]-c-º-cm-K-X-co-Xn-

b-\p-k-cn-®v hm¿-°-s∏-´p. A-h kv-{Xo-]-£ c-N-\-I-fm-bn-cp-

∂n-√. C-°m-cyw tNm-Zyw sN-ø-s∏-´-t∏m-gm-Wv ]-e-t∏m-gpw am-

[-hn-°p-ń £p-`n-X-bm-b-Xv. hn-cq-]-Iƒ-°v kp-μ-cn-am-tcm-Sv A-

kq-b-bm-Wv F-∂v A-h¿ B-h¿-Øn-®p. kz-¥w i-co-c-


R. R

AJA

SREE

ku-μ-cy-sØ-°p-dn-®v A-h¿ t_m-[-h-Xn-bm-bn-cp-∂p. \m-e-

∏m-´v \m-b¿ F-∂ ]-Z-hn-tbm-Spw km-Xzn-I-am-b ̀ -£-W-io-e-

tØm-Spw sh-bn-ep-sIm-≠v A-e-™v ku-μ-cyw \-in-∏n-°p-∂-

Xn-t\m-Sp-≈ F-Xn¿-∏n-t\m-Spw am-[-hn-°p-ń ]-c-am-h-[n B-

flm¿-∞-X ]p-e¿-Øm≥ {i-an-®p. th-e-°m-sc ̀ -cn-®p-sIm-≠p

\-S-°p-∂ X-d-hm-´-Ω-am-cpw sIm-®-Ω-am-cpw A-h-cp-sS I-Ym-

tem-I-Øv [m-cm-f-ap-≠v. th-e-°m-tcm-Sp-≈ hn-hn-[-X-cw a-t\m-

`m-h-ßƒ hn-hn-[ I-Ym-]m-{X-ß-fn-eq-sS ]p-d-Øp-h-∂n-´p-≠v.

A-I-‰n-\n¿-Ø-s∏-´-h-tcm-Sp-≈ Z-b-tbm-sS-bm-Wv am-[-hn-°p-ń-

bp-sS I-Ym-]m-{X-ßƒ ]-e-cpw C-h-tcm-Sv s]-cp-am-dm-dp-≈-Xv.

Im-Wn-®o-Sp-I ̀ r-Xy-cn¬ Z-b F-∂ im-k-\-a-dn-™p s]-cp-am-

dp-∂ b-P-am-\-Øn-bm-bn ]-e-t∏m-gpw A-h¿. A-Xp \m-e-∏m-Sp

X-d-hm-Sn-s‚ ]m-c-º-cy-am-sW-∂v Hm¿-Ωn-∏n-°p-I-bpw sN-bv-

Xp. b-P-am-\-Øn F-∂ ]-Zw kz-bw hn-ti-jn-∏n-°m≥ am-[-hn-

°p-ń D-]-tbm-Kn-®n-´p-≠v F-∂-Xv {i-t≤-b-am-Wv. hn-hm-lw, Ip-

Spw-_w F-∂n-h-bp-am-bn s]m-cp-Ø-s∏-´p t]m-Im≥ D-b¿-∂

hn-Zym-`ym-kw t\-Sn-b-h-cpw D-tZym-K-ÿ-cp-am-b kv-{Xo-Iƒ hn-

j-an-°pw F-s∂m-cp [m-c-W tI-c-f-Øn-s‚ s]m-Xp-k-aq-l-

Øn¬ th-cp-]n-Sn-®n-´p-≠v. D-b¿-∂ km-t¶-Xn-I-]-cn-Pv-Rm-\w

B-h-iy-s∏-Sp-∂ sXm-gn¬ sN-øp-∂ kv-{Xo-bm-bm-epw Zn-h-k-

°q-en-°m-cn-bm-b kv-{Xo-bm-bm-epw ]-Xv-\o-[¿-Ω-ß-fp-sS Im-

cy-Øn¬ hn-´p-ho-gv-N ]m-Sn-√ F-∂p X-s∂-bm-Wv tI-c-f-Øn-

s‚ a-t\m-`m-hw. C-cp-]-Xmw \q-‰m-≠n-s‚ B-cw-`w ap-X¬-°p-

X-s∂ kv-{Xo-I-fp-sS t\-´-ß-sf-√mw Zm-º-Xy-sa-∂ e-£y-Øn-

te-°m-Wv \-bn-°-s∏-´-Xv. hn-Zym-`ym-kw, B-tcm-Kyw, D-tZym-

Kw, Km¿-ln-Im-h-ÿ, ̀ q-hp-S-a-ÿm-h-Im-i-ßƒ Xp-S-ßn-b-h-

bn-eq-sS kv-{Xo-Iƒ-°p-≠m-b sa-®-ß-sf-√mw Cu _-‘-sØ-

bm-Wv k-lm-bn-®-Xv F-∂v {]-ho-W tIm-tSm-Øv (2006:84) A-

`n-{]m-b-s∏-Sp-∂-Xv {i-t≤-b-am-Wv. s]¨-Ip-ń-Iƒ H-cp ]-cn-[n-

°-∏p-d-Øv hn-Zym-`ym-kw t\-Sn-bm¬ \-√ h-c-s\ In-´p-I-bn-√

F-∂v tI-c-f-Øn-s‚ bm-Ym-ÿn-Xn-I a-\- n¬ C-∂p-ap-≠v.

am-[-hn-°p-ń -bp-sS Im-cy-Øn-epw C-Xp-X-s∂-bm-Wv


VOL

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016

kw-`-hn-®-Xv. A-h-cp-sS kzo-Im-cy-X A-h-cp-sS F-gp-Øn-\p ]p-

d-sa kw-`-hn-® H-∂m-b-Xp-sIm-≠p Iq-Sn-bm-Wv i-cm-i-cn a-e-

bm-fn-°v H-cn-°-epw Z-ln-°m-Ø Xp-d-∂p-]-d-®n-ep-Iƒ D-≠m-

bn-´pw A-Xn-\p tIm-´w X-´m-™-Xv. A-h-cp-sS Pm-Xn-bpw h¿-§-

hpw a-e-bm-fn-sb kzm-[o-\n-®n-´p-≠v F-∂-Xp bm-Ym¿-∞y-am-

Wv. A-Xp-sIm-≠m-Wv am-[-hn-°p-ń-bp-sS "am¿-§-{`w-i-

ßƒ'°v a-e-bm-fn am-∏p \¬-In-b-Xv. kz-¥w-i-co-c-sØ-bm-bm-

epw im-co-cn-I-tam am-\-kn-I-tam B-b A-\p-`-h-ß-sf-bm-bm-

epw H-cp kv-{Xo Xp-d-∂v F-gp-Xp-I F-∂-Xn-t\m-Sv \q-dp i-X-am-

\w B-flm¿-∞-am-bn tbm-Pn-°m≥ I-gn-bp-∂-X-√ a-e-bm-fn-a-

\- v. s]-sÆ-gp-Øp-am-bn _-‘-s∏-´ ssk-≤m-¥n-I tIm-em-

l-e-ß-tfm-Sv ]-c-kv-]-c-hn-cp-≤-am-bn {]-Xn-I-cn-® kv-{Xo F-gp-

Øp-Im¿ \-ap-°p-≠v. s]-sÆ-gp-Øv B¨-t\m-´-sØ-bm-Wv e-

£y-an-Sp-∂-Xv F-∂v hn. kn. {io-P≥ i-cn-bm-bn \n-co-£n-°p-

∂-Xv B A¿-∞-Øn-em-Wv ({io-P≥ 2002).

hn-hm-lw, Ip-Spw-_w, am-Xr-Xzw F-∂n-ß-s\ Ir-Xy-am-b aq-

∂p _n-μp-°-fn¬ Np-‰n-Øn-cn-bp-∂-h-cm-Wv am-[-hn-°p-ń-bp-sS

`q-cn-]-£w kv-{Xo-I-Ym-]m-{X-ß-fpw. Cu ÿm-]-\-ß-fp-sS A-

bp-‡n-I-X H-cp {]-iv-\-am-bn D-b¿-Øn-s°m-≠p-h-cm≥ t_m-[-

]q¿-h-am-b {i-a-ß-sfm-∂pw \-S-Øp-∂n-√. H-cp k-hn-ti-j k-

º-Zv-hy-h-ÿ-bm-bn am-dn-°-gn-™ Ip-Spw-_-Øn¬ hn-hm-l-sa-

∂ D-S-º-Sn {]-Im-cw B-{in-X-bm-sb-Øp-∂-h-fm-Wv Ip-Spw-_n-

\n. A-h-fp-sS \n-e-\n¬-]v Ip-Spw-_-Øn-s‚ hn-hn-[ L-S-I-ß-

tfm-Sv \o-Xn ]p-e¿-Øm-\p-≈ I-gn-hn-s\ B-{i-bn-®n-cn-°pw. A-

hƒ-°v h-kv-{Xw, ̀ -£-Ww, ]m¿-∏n-Sw, Nn-e-t∏m-sg-¶n-epw kv-

t\-lw, kv-t\-l-c-ln-X-am-b-tXm A-√m-Ø-tXm B-b ssew-

Kn-I-X, k-aq-l-Øn-se ]-Z-hn Xp-S-ßn-b-h e-`n-°p-∂-Xv A-

hƒ F-{X-\-√ Ip-Spw-_n-\n-bm-sW-∂-Xn-s\ B-{i-bn-®m-Wv.

C-{X-bpw h-kv-Xp-X-Iƒ ]n-{Xm-[n-Im-c-hy-h-ÿ-bn¬ ]p-e-cp-

∂ G-Xv k-aq-l-Øn-se-bpw bm-Ym¿-∞y-ß-fm-Wv. hy-h-ÿm-

]n-X-am-b Nn-e am-Xr-I-I-sf am-{X-ta A-Xv t{]m-’m-ln-∏n-°p-

∂q-≈q. F-√m-Ø-cw A-]-c-Xz-ß-sf-bpw A-Xv H-gn-hm-°p-∂p.


R. R

AJA

SREE

km-aq-ln-I-am-b kzo-Im-cy-X-sb-∂-Xp-sIm-≠v hn-h-£n-°p-∂-

Xv C-Xm-Wv.

A-]-c-ß-tfm-Sv k-aq-lw kzo-I-cn-°p-∂ c-≠p-X-cw \n-e-]m-

Sp-I-sf-°p-dn-®v t¢m-Uv se-hn kv-t{Sm- v ]-d-bp-∂p-≠v. H-∂p-

In¬ O¿-±n-®p ]p-d-¥-≈n-°-f-bpw, A-s√-¶n¬ A-∏m-sS am-‰n-

a-dn-®v kzmw-io-I-cn-®p-I-f-bpw (Strauss, 1950). kv-{Xo-bp-sS F-√m

B-hn-jv-Im-c-ß-tfm-Spw kzm-X-{¥y-{]-Jym-]-\-ß-tfm-Spw Cu

c-≠p X-c-Øn-epw k-aq-lw {]-Xn-I-cn-°m-dp-≠v. H-‰-s∏-´ kz-c-

ßƒ, A-h F-{X i-‡-am-sW-∂n-cn-°n-epw Xo-≠-em-tcm-]n-

®p ]p-d-¥-≈n-°-f-bm-\m-Wv F-fp-∏w. Z-fn-Xv-˛-kv-{Xo F-gp-Øp-

I-fpw A-h ap≥-\n¿-Øn-b {]-iv-\-ß-fpw Cu km-l-N-cy-sØ

]-e-t∏m-gm-bn t\-cn-ń-´p-≠v. cm-P-e-£v-an-sb B-fl-l-Xy-bn-

te-°v \-bn-°p-I-bpw k-c-kz-Xn-b-Ω-sb X-a-kv-I-cn-°p-I-bpw

kv-{Xo-hm-Z-sØ Iq-hn-tØm¬-]n-°m≥ {i-an-°p-I-bpw sN-bv-

X-Xv B-Zy-sØ \n-e-]m-Sn-s‚ D-Zm-l-c-W-ß-fm-Wv. F-s‚ I-Y-

sb k-aq-lw t\-cn-´-Xpw C-{]-Im-cw X-s∂. ]u-cp-j-sØ-bpw

kv-ss{X-W-X-sb-bpw Ip-dn-®v \n-e-\n-∂-Xpw \n-e-\n-ev-°p-∂-

Xp-am-b F-√m km-{º-Zm-bn-I-[m-c-W-I-sf-bpw i-cn-h-bv-°p-∂-

h-bm-Wv am-[-hn-°p-ń-°-Y-Iƒ. B I-Y-Iƒ-°v (]n¬-°m-e-

Øp) e-`n-® km-aq-ln-I kzo-Im-cy-X Cu A¿-∞-Øn-em-Wv

hm-bn-°-s∏-tS-≠-Xv. ]p-cp-j-k-aq-l-Øn-s‚ F-√m ap≥-[m-c-

W-I-sf-bpw A-h-cp-sS I-Ym-tem-Iw A-`n-kw-t_m-[-\ sN-øp-

∂p kv-{Xo-sb-°p-dn-®p-≈-h hn-ti-jn-®pw. ]-c-º-cm-K-X kz-`m-

h-k-hn-ti-j-X-Iƒ kp-μ-c-am-b i-co-c-ß-fn¬ ]-I¿-Øn-sh-

®p-sIm-≠p-≈ kv-{Xo-\n¿-Ωn-Xn-I-fp-sS Xp-S¿-® am-[-hn-°p-ń-

°-Y-I-fn¬ \n-c-h-[n Im-Wm≥ I-gn-bpw.

am-bm-Ø Nn-cn-bp-am-bn A-∂pw A-hƒ ̀ ¿-Øm-hn-s\ Im-

Øp-\n-∂p. A-bm-fp-sS Im-e-Sn i-_v-Zw ]p-d-Øp-tI-´ D-S-s\ Hm-

Sn-s®-√-Ww hm-Xn¬ Xp-d-°m≥.A-∂pw A-hƒ ]-Xn-hp-t]m-

se Im-Øp-\n-∂p- (2007: 33)

Ip-Spw-_-Øn-te-°v kv-{Xo-sb Xn-cn-®p-\-S-Øm-\p-≈ {i-a-

ßƒ a-ln-fm-am-kn-I-I-fn-se tN-®n-am-cp-sS D-]-tZ-i-ß-fm-bpw


VOL

7C

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E 1C

JAN

UA

RY 2

016

sk-en-{_n-‰n-I-fp-sS Po-hn-X-Z¿-i-\-ß-fm-bpw am-[y-a-ßƒ G-

s‰-Sp-°p-∂-Xn-\pw h-f-sc ap-ºm-Wv am-[-hn-°p-ń-bp-sS I-Y-

Iƒ A-tX [¿-Ωw \n¿-Δ-ln-°p-∂-Xv., Ip-Spw-_n-\n-bm-b kv-

{Xo-°v A-h-iyw th-≠p-∂ tbm-Ky-X ]-c-am-h-[n kv-ss{X-W-X-

bm-Wv F-∂v A-h B-h¿-Øn-°p-∂p. F-√m-hn-[-Øn-ep-ap-≈

kv-ss{X-W-Xm-am-\-Z-Wv-U-ß-fpw ]m-en-®n-´pw Zp-c-¥-ßƒ t\-

cn-Sp-∂ I-Ym-]m-{X-ß-fm-Wv k-l-Xm-]-Øn-\v A¿-l-cm-Ip-∂-

Xv. hy-h-ÿn-Xn-bp-sS-bpw kz-a-\- n-s‚-bpw C-c-I-fm-Ip-∂ I-

Ym-]m-{X-ß-fm-W-h."aq-Sn-s°-ń-b km-bm-”-Øn-se I-eym-

Wn-°p-ń A-Ø-c-sam-cp I-Ym-]m-{X-am-Wv. kp-Ip-am-c-ta-t\m-

s\ \n-»-_v-Z-am-bn {]-W-bn-°p-I-bpw A-bm-fp-sS hn-hm-lw ]-

cn-jv-Im-cn-bpw kp-μ-cn-bp-am-b hn-a-e-bp-am-bn \-S-∂ ti-jw A-

hn-hm-ln-X-bm-bn Xp-S-cp-I-bpw hm-Xw ]n-Sn-®p a-cn-°p-I-bpw

sN-bv-X I-eym-Wn-°p-ń.

A-ß-s\ A-h¿ ho-≠pw Po-hn-Xw Xp-S-ßn F-∂m-Wv tXm-

Wn-Iƒ F-∂ I-Y A-h-km-\n-°p-∂-Xv. ssh-[-hy-sØ Xp-S¿-

∂v A-\m-Y-Xzw Iq-Sn A-\p-`-hn-t°-≠n h-cp-∂ km-l-N-cyw Ip-

Spw-_-Øn¬ hm-gn-°m-hp-∂ io-e-Kp-W-ß-fp-≈ H-cp kv-{Xo

t\-cn-tS-≠n h-cp-∂-Xv A-\ym-b-am-b-Xp-sIm-≠v A-h-fp-sS c-

£m-I¿-Ør-]-Z-hn ̀ ¿-Ør-k-tlm-Z-c≥ G-s‰-Sp-°p-∂p. A-Xn-

\-hƒ k¿-Δ-Ym A¿-l-bm-sW-∂p-≈-Xn-s‚ sX-fn-hm-Wv Ip-

Spw-_-hpw A-Xn-s‚ Nn-´-h-´-ß-fp-am-bn A-hƒ F-{X-am-{Xw A-

t`-Zy-am-bn _-‘-s∏-ń-cn-°p-∂p-sh-∂v hn-h-cn-°p-∂ D-Zm-l-c-

W-ßƒ. Ip-Spw-_w X-s∂-bm-Wv kv-{Xo-bp-sS B-{i-b-sa-∂pw

A-Xn-\p-≈ tbm-Ky-X t\-Sp-I-bm-Wv A-h-fp-sS ]-c-a-am-b [¿-

Ω-sa-∂pw ÿm-]n-°p-I-bm-Wv I-Y. Po-hn-Xw H-cp kv-{Xo-°v F-

¥m-h-Ww F-∂pw I-Y \n¿-t±-in-°p-∂p.

H-cp am-Xr-Im-`m-cy F-ß-s\-bm-h-W-sa-∂p-≈ Ir-Xy-am-b

Nn-{X-am-Wv A-Ωp. hn-hn-[ I-Y-I-fn¬ {]-Xy-£-s∏-Sp-∂ im-eo-

\-kp-μ-cn-I-fm-b kv-{Xo-Iƒ-°v am-[-hn-°p-ń \¬-Ip-∂ t]-cm-

Wv A-Ωp. hm-’-ey-tZym-X-I-am-b kw-t_m-[-\ Iq-Sn-bm-Wv

A-Xv. A-Ωp, b-P-am-\≥, kv-a-c-W-Iƒ, H-cp Zn-h-kw cm-hn-se,


R. R

AJA

SREE

th-\-en-s‚ H-gn-hv, ]-®-∏-´p-km-cn, in-£, ssa-em-©n, i¿-°-c

sIm-s≠m-cp Xp-em-`m-cw F-∂o I-Y-I-fn-se kv-{Xo-Iƒ A-Ωp-

sh-∂ t]-cv ]-¶n-Sp-∂p. C-h-sc-√mw B-Z¿-i-kv-{Xo am-Xr-I-I-

tfm ]-c-º-cm-K-X kv-ss{X-W-Xm Kp-W-ß-fn¬ \n-∂p hy-Xn-N-

en-°m-Ø-h-tcm B-Wv.

C A-bm-fp-sS kz-cw ]-cp-j-am-bn-cp-s∂-¶n-epw lr-Z-bw k-

t¥m-jn-®n-cp-∂p. A-hƒ X-s‚ C-jv-S-Øn-\p \n¬-°p-∂p-

h-t√m. X-te-∂mƒ A-bmƒ ]-d-™-Xm-Wv, X-\n-°v A-Xn-

cm-hn-se s_-Uv-tIm-^n th-W-sa-∂v. A-hƒ F-{X-\-√ ̀ m-

cy-bm-Wv. (2007:48)

A-Ωp-hn-s‚ I¿-Ør-Xzw ]n-{X-[n-Im-c-hy-h-ÿ-bp-sS Ir-

{Xn-a-kr-jv-Sn-bm-Wv. ]p-cp-j-s‚ a-\- -am-[m-\w, hn-P-bw, kp-

Jw, k-¥m-\w, F-∂n-h-bp-sS kr-jv-Sn-bm-Wv kv-{Xo-bp-sS \n-

tbm-Kw. Cu I-Y A-Xv A-c-°n-´p-d-∏n-°p-∂p. Xm≥ K¿-`n-Wn-

bm-sW-∂ A-Ωp-hn-s‚ sh-fn-s∏-Sp-Ø-tem-sS ]q¿-Øn-bm-hp-

∂ ]p-cp-j-hn-P-b-am-Wv Cu-I-Y-bp-sS Im-X¬. 'Zm-º-Xy t{]-a-

Øn-s‚ hn-P-b-sa-∂v' I-f¿-tIm-Sv hm-kp-tZ-h≥ \m-b¿ C-Xn-

s\ hn-ti-jn-∏n-®-Xv Cu A¿-∞-Øn-em-hm-sa-∂v F≥. sI. c-

ho-{μ≥ \n-co-£n-°p-∂p. (2010:110)

C-Ø-cw hn-t[-b-I-fm-b A-Ωp-am-cm-Wv Ip-Spw-_-sa-∂

ÿm-]-\w \n-e-\n¿-tØ-≠-sX-∂ B-i-b-am-Wv C-∂-sØ h-

\n-Xm-am-kn-I-I-f-S-°w ap-t∂m-´p h-bv-°p-∂-Xv. I-Y-bn-sem-cn-

S-Øpw A-Ωp-hn-s‚ ssew-Kn-I-X-sb-°p-dn-®v H-cp kq-N-\-bp-an-

√. I-Æp-I-fn¬ im-¥-X am-{X-am-Wv A-hƒ-°p-≈-Xv. \m-K-cn-

I-kv-{Xo-I-fp-sS ssew-Kn-Im-k-‡n-bn¬ \n-∂p c-£ tX-Sn ̀ m-

cy-bn¬ A-`-bw {]m-]n-°p-∂ ̀ ¿-Øm-hv I-Ym-]m-{X-ßƒ a-e-

bm-fn-°v kp-]-cn-Nn-X-am-Wv kz-¥w kv-{Xo-sb kw-_-‘n-®m-

hp-tºmƒ ]p-cp-j-s‚ k-¶¬-]-ßƒ H-cp ]-cn-[n h-sc A-bp-

‡n-I-sa-∂p tXm-∂n-t∏m-Ipw. Nn-e-t∏mƒ A-hƒ A-\n-X-c-

km-[m-c-W-am-b _p-≤n-ssh-`-h-hpw ss[-cy-hpw {]-I-Sn-∏n-t°-

≠n h-cpw. ]-c-am-h-[n B-[p-\n-I-bm-tI-≠n h-cpw. A-tX-k-a-

bw X-s∂ I-Æp-I-fn¬ ]-I-® t\m-´-ap-≈ \n-jv-I-f-¶-bm-bn


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

cq]m-¥-cw {]m-]n-t°-≠-Xm-bpw h-cpw. Zm-º-Xyw, Ip-Spw-_w

F-∂o ÿm-]-\-ßƒ-°-I-Øv kv-{Xo t\-cn-Sp-∂ sh-√p-hn-fn-I-

fn-se ssh-cp-≤yw C-Xm-Wv. tI-c-fo-b-kv-ss{X-W-X-sb cq-]-

s∏-Sp-Øn-b-Xn¬ kw-_-‘-˛-tZ-h-Zm-ko k-{º-Zm-b-ßƒ-°p-

≈ ]-¶v \n-tj-[n-°m-hp-∂-X-√. A-Ωn-Wn-°p-ń-sb (kv-t\-ln-

°-s∏-´ kv-{Xo) Im-Wm-\pw A-{X th-iy-sbm-∂p-a-√ A-hƒ

F-∂p ]-cm-a¿-in-°p-∂-Xv Cu k-μ¿-`-Øn¬ Hm¿-°m-hp-∂-

Xm-Wv.

C-sXm-∂pw k-Xy-a-√, C-sXm-∂pw X-s∂ k-Xy-a-√. A-

hƒ H-cp th-iy-sb-t∏m-se \-Sn-°p-I-bm-Wv. A-hƒ Cu h-I

{]-hr-Øn-Iƒ C-jv-S-s∏-Sp-∂n-√'' A-ß-s\ hn-Nm-cn-°p-hm≥

A-bmƒ-s°m-cp Im-c-W-ap-≠m-bn-cp-∂p. A-hƒ A-bm-fp-sS I-

Æn¬ H-cp am-Xr-Im kv-{Xo-bm-bn-cp-∂p. Ip-eo-\, kp-μ-cn, kp-

io-e, _p-≤n-a-Xn..........A-ß-s\ F-√mw Xn-I-™ X-s‚ kv-t\-

l-`m-P-\w sh-dp-sam-cp th-iy-sb-t∏m-se kw-km-cn-°p-I-bpw

s]-cp-am-dp-I-bpw sN-øp-∂-Xp I-≠-t∏mƒ A-bm-fp-sS lr-Z-bw

X-I¿-∂p. C-\n F-¥p X-s∂ kw-`-hn-®m-se-¥v? C-\n A-h-sf

]n-cn-™m¬-Ø-s∂ F-¥m-Wv h-cm-\p-≈-Xv? (am-[-hn-°p-ń

2007: 225).

H-cp kv-{Xo ]-cn-[n hn-´p s]-cp-am-dp-∂-Xn-s\ k-aq-l-Øn-\v

Dƒ-s°m-≈m-\m-hp-∂n-√. ]-cn-[n-Iƒ Ip-Spw-_n-\n ̨ th-iy F-

∂-Xm-Wv. A-Xp \n-›-bn-®-Xpw \n¿-h-Nn-®-Xpw k-aq-lw X-

s∂. ]p-cp-j-\pw ]p-cp-jm-[n-Im-c-Øn-s‚ ]-cn-t—-Z-am-b Ip-Spw-

_-hpw ]p-cp-j-\n-b-{¥n-X-am-b k-aq-l-hp-am-Wv A-c-ßn-epw

A-Wn-b-d-bn-epw F-∂-Xp-sIm-≠m-Wv C-Ø-cw A-hn-izm-k-

ßƒ P-\n-°p-∂-Xv.

C km-cn-bp-sS X-e I-Sn-®p-sIm-≠v A-hƒ \n-∂p Nn-cn-®p.

ss[-cy-tØm-sS ho-≠pw A-hƒ Nn-cn-®p, ]-t£ Im¬-ap-´p-

Iƒ hn-d-®n-cp-∂p. Xm-s\-¥m-Wo sN-øp-∂-Xv? C-tX-h-sc

X-t∂m-Sp kw-km-cn-®n-´p-t]m-ep-an-√m-Ø sN-dp-∏-°m-c-s\

t\m-°n cm-{Xn-t\-c-Øp Nn-cn-°p-I-tbm?

C ]-®-ªu-kv ]-‰n-°n-S-°p-∂ H-Xp-ßn-b tZ-lw, A-gn-™p


R. R

AJA

SREE

In-S-∂ ap-Sn, Np-h-∂ Np-≠p-Iƒ, Xm-s\m-cp kp-μ-cn X-s∂-

bm-Wn-t∏mƒ....

C I-Spw-a-™ ªu-kv, Xp-d-∂p In-S-°p-∂ am-dn-S-Øn¬ Np-h-

∏p I-√p-sh-® Ip-gp-an-∂n. H-cp Np-h-∂ ]-´p-]p-S-h sRm-dn-

™p-Sp-°p-I-bm-Wv.....

\n-b-a-Øn-\-I-Øv A-S-ßn-sbm-Xp-ßn-°-gn-tb-≠-h¿-°v H-

cp \n¿-±n-jv-S-i-co-c-ap-≠v. A-Xv k¿-h-e-£-W-kw-bp-‡-am-Wv.

h-[p F-√mw Xn-I-™-h-fm-h-Ww F-∂ k-¶¬-]w A-ß-s\-

bp-≠m-hp-∂-Xm-Wv. h-[q-k-¶¬-]w Ip-Spw-_n-\o k-¶¬-]-Øn-

s‚-bpw h-[q-i-co-cw Ip-Spw-_n-\o-i-co-c-Øn-s‚-bpw B-Zn-bm-

Wv. c-≠n-S-Øpw D-≠m-Ip-∂-tXm D-≠m-°-s∏-Sp-∂-tXm B-b

\yq-\-X-Iƒ A-]-I¿-j-X-I-sf kr-jv-Sn-°p-∂p. `m-hn-bn-ep-

≠m-Ip-∂ F-√m hn-]-cy-b-ßƒ-°pw C-Ø-cw \yq-\-X-I-fpw

A-]-I¿-j-X-I-fpw Im-c-W-am-Ip-∂-Xm-bn Nn-{Xo-I-cn-°-s∏-Sp-

I-bm-Wv sN-øp-∂-Xv. kv-{Xo-bm-Wv Ip-Spw-_-hy-h-ÿ-bp-sS

tI-{μw F-∂-Xv H-cp an-Yy am-{X-am-Wv. A-[n-Im-cw I-øn-en-√m-

Ø H-cp i-co-cw am-{X-am-Wv kv-{Xo. A-h-fp-sS I¿-Ør-Xzw ]p-

cp-j-\m¬/hy-h-ÿn-Xn-bm¬ \n-b-{¥n-°-s∏-Sp-∂p.

C A-h-fp-sS Np-≠p-Iƒ B-Zyw sXm-´ a-\p-jy≥ A-bm-fm-bn-

cp-∂p. B ]-cn-ip-≤n-sb F-Xn-cn-Sp-hm≥ A-bm-fp-sS I-

øn¬ F-¥m-Wp-≠m-bn-cp-∂-Xv.

C A-h-fp-sS \n-jv-I-f-¶-Xz-hpw ]-cn-ip-≤n-bpw A-bm-sf ̀ -b-

s∏-Sp-Øn.

(tem-Iw H-cp I-h-bn-{Xn-sb \n¿-Ωn-°p-∂p, 2007: 177, 178)

{]-kv-Xp-X I-Y-bn-se I-h-bn-{Xn hn-ip-≤n-bp-sS ]-cym-b-am-

bn-cp-∂p. ̀ ¿-Øm-hn-s‚ A-h-K-W-\-bpw Im-]-Sy-hpw A-h-sf

tI-Sp-h-cp-Øn F-∂m-Wv I-Ym-Im-cn ]-d-bp-∂-Xv. A-\y-]p-cp-j-

∑m-cp-am-bn Xm¬-°m-en-I-_-‘-ßƒ Xp-S-ßn-sb-∂-Xm-Wv

Cu tI-Sp-h-c¬. X-s‚ Ip-eo-\-bm-b ̀ m-cy-tbm-Sv F-ß-s\ s]-

cp-am-d-Ww F-∂v A-bmƒ-°v \n-›-b-ap-≠m-bn-cp-∂n-√ F-∂

{]-kv-Xm-h-\-bpw {i-t≤-b-am-Wv. A-bm-fp-sS hn-hm-tl-X-c-


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

_‘-ß-fn-se kv-{Xo-Iƒ kv-t\-lw sIm-≠v H-∂pw t\-Sm≥

{i-an-®n-√. Im-c-Ww A-h¿ X-d-hm-Sn-I-fm-bn-cp-∂n-√. A-h¿-°v

]-cp-Ø ssI-hn-c-ep-I-fpw hn-S¿-∂ Im¬-hn-c-ep-I-fp-am-Wv D-

≠m-bn-cp-∂-Xv. (]p-dw 178)

kv-{Xo, kv-{Xo-Xzw, kv-{Xo-hm-Zw Xp-S-ßn-b-h-sb-°p-dn-®p-≈

N¿-®-Iƒ h-gn-ap-ń-Øn-cn-bm≥ Im-c-Ww ssk-≤m-¥n-I-am-bn D-

d-® H-cp \n-e-]m-Sp-X-d-bp-sS A-`m-h-am-Wv. C-∂-sØ A¿-∞-

Øn-ep-≈ kv-ss{X-W-X-sb D-t]-£n-°m≥ B≥-Ãn-t‰m (Sni-tow 1990)\n¿-t±-in-°p-∂-Xv A-Xp-sIm-≠m-Wv. kv-ss{X-W-Xm-

k-¶-ev-]-ß-fpw h-gn sX-‰n-®p hn-S-s∏-ń-cn-°p-∂p. A-dn-t™m

A-dn-bm-sX-tbm ]-c-º-cm-K-X kz-Xz-\n¿-Ωn-Xn-I-sf \n-e-\n¿-

Øn-t∏m-cp-∂p-sh-∂-Xm-Wv s]-sÆ-gp-Øn-s‚ ]-cn-an-Xn. X-t‚-

Xp s]-sÆ-gp-Ø-s√-∂pw Xm≥ s^-an-\n-Ã-s√-∂pw {]-Jym-]n-

°p-tºm-gpw am-[-hn-°p-ń ap-Jy-[m-c-bn¬ \n-e-\n-ev-°p-∂n-√.

A-Xn-\p-Im-c-Ww A-h-cp-sS ̀ m-j-bpw kv-{Xo C-{X-tb D-≈q F-

∂ Kp-W-]mTw B-h¿-Øn-®p-d-∏n-°p-∂ c-N-\-I-fp-am-Wv. am-[-

hn-°p-ń-bp-sS \m-e-∏m-´p-]m-c-º-cy-sØ-bpw k-h¿-Æ-X-sb-

bpw ku-μ-cy-ap-≈ i-co-c-sØ-bpw A-h-cp-sS F-gp-Øn-s\-

°mƒ a-e-bm-fn hn-e-a-Xn-®p-sh-∂-Xm-Wv k-Xyw. B c-N-\-I-

fn-epw A-`n-{]m-b-{]-I-S-\-ß-fn-epw {]-Xy-£-s∏-´ kv-{Xo-k-aq-

l-hpw kz-Xz-hpw \n¿-Ωn-Xn-I-fpw G-I-]-£o-b-am-Wv F-∂ h-

kv-Xp-X-bv-°p ap-∂n¬ \n-cq-]-I¿ I-Æ-S-bv-°p-I-bpw sN-bv-Xp.

am-[-hn-°p-ń-bp-sS kv-{Xo-Iƒ ]-g-b a-Wn-{]-hm-f-]m-c-º-cy-

Øn¬ \n-∂p h-cp-∂p. A-h-cp-sS i-co-c-ßƒ A-g-In-s‚ A-Xn-

cp-Iƒ Ir-Xy-am-bn ]m-en-°p-∂p. kv-t\-l-Øn-s‚ am¿-K-am-bn

ssew-Kn-I-X-sb-bpw ssew-Kn-I-X-bp-sS e-£y-am-b kv-t\-l-

sØ-bpw Im-Wp-∂p. B-Z¿-i-`m-cy-bpw A-Ω-bp-am-bn Ip-Spw-_-

sØ \n-e-\n¿-Øm≥ {i-an-°p-∂p. A-Xn-\p-th-≠n sN-øp-∂

Xym-K-ßƒ i-co-c-sØ-bpw a-\- n-s\-bpw \-in-∏n-®m-epw I-

W-°m-°m-sX A-h-sb I-S-a-bm-bn am-{Xw F-Æp-∂p. ̀ ¿-Øm-

hn-s‚ kz-h¿-§-Xm¬-]-cy-hpw ̀ m-cy-sb ta-ep-tZym-K-ÿ-\p Im-

gv-N h-bv-°p-∂n-S-tØm-f-sa-Øp-∂ lr-Z-b iq-\y-X-bpw


R. R

AJA

SREE

ssewKn-I-Im-cy-ß-fn-se \n¿-±-b-Xz-hpw sa-dn-en ssh-kv-

t_m¿-Un-t\m-Sv hn-h-cn-®n-´v B ̀ ¿-Øm-hn-s\ B-Z-c-]q¿-Δw ip-

{iq-jn-°m≥ km-[n-®-Xm-Wv X-s‚ P-∑-km-^-eyw F-∂p ]-d-

bp-∂ I-a-e-bn¬ {]-h¿-Øn-°p-∂-Xv B ]-g-b B-Z¿-i-kv-{Xo

am-Xr-I-bm-Wv

. kv-{Xo t\-cn-Sp-∂ G-‰-hpw h-en-b {]-iv-\w ssew-Kn-I-am-b

A-kw-Xr-]v-Xn-bm-sW-∂p ]-d-bp-tºmƒ A-Xv a-‰-t\-Iw {]-iv-

\-ß-fp-sS \n- m-c-h¬-°-c-W-am-Wv. kv-{Xo-i-co-cw F-¥n-s‚-

sb-¶n-epw am-≤y-a-tam D-]-I-c-W-tam B-Ip-∂-Xv N-c-°p-h¬-

°-c-Ww (Commodification) X-s∂-bm-Wv. a-Wn-{]-hm-f-Im-e-

L-´-ß-fn-se kv-{Xo, am-dn-b th-j-ß-fn¬ ]p-\-c-h-X-cn-∏n-°-

s∏-Sp-∂p-sh-∂p am-{Xw. A-Xm-Wv kv-{Xo-kz-Xz-Øn-s‚ b-Ym¿-

∞ B-hn-jv-°-c-W-sa-∂p-≈-Xv H-cp sX-‰n-≤m-c-W-bm-Wv. ]q¿-

h-\n-›n-X-am-Xr-I-Iƒ-s°m-∏n-®p-≈ c-N-\-Iƒ F-gp-Øn-se

G-sX-¶n-ep-sam-cp [m-c-sb {]-Xn-\n-[o-I-cn-°p-∂-Xn¬ A-`w-

Kn-bp-≠v. am-[-hn-°p-ń-bp-tS-Xv ]-c-º-cm-K-X-kv-ss{X-W-X-bp-

sS D-Zv-tLm-j-W-am-bn-cp-∂-Xp-sIm-≠v A-h¿ Ir-Xy-am-bn B-

tLm-jn-°-s∏-´p. A-Xn¬ \n-∂p th-dn-´p t]m-Im≥ {i-an-°p-

tºm-sgm-s° km-ln-Xy-_m-ly-am-b L-S-I-ß-fp-sS a-d-hn¬

k-aq-lw A-h-sc B-{I-an-®p. A-Xn¬ {]-[m-\w A-h¿ X-s∂

]-e-Ip-dn A-`n-am-\w sIm-≠n-´p-≈ \m-e-∏m-´v ]m-c-º-cy-am-bn-cp-

∂p.

6

kv-{Xo-sb i-co-cw am-{X-am-bn Im-Wp-∂ ]-g-b Io-gv-h-g-°-

sØ X-s∂-bm-Wv kv-{Xo-i-co-c-Øn-\v A-an-X-{]m-[m-\yw \¬-

In-s°m-≠p-≈ c-N-\-Iƒ t{]m-’m-ln-∏n-°p-∂-Xv. ]-c-º-cm-K-

X-am-b kv-{Xo-[¿-Ω-sØ-bpw kv-ss{X-W-Xm-am-\-Z-Wv-U-ß-sf-

bpw t_m-[-]q¿-h-a-√m-sX-bm-sW-¶n-epw i-cn-sh-bv-°p-∂ c-N-

\-Iƒ km-dm-tPm-k-^n¬ \nv-∂pw D-≠m-bn-´p-≠v. kv-{Xo-i-co-c-

sØ Nn-{Xo-I-cn-t°-≠n h-cp-tºmƒ ̀ m-j A-km-[m-c-W-am-b


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

hn-[-Øn¬ kv-ss{X-W-am-Ip-∂ Im-gv-N-bpw Im-Wmw. ]q¿-Æ-

am-b B¨-t\m-´-Øn-s‚ {]-Xo-Xn-bm-Wv C-Ø-cw k-μ¿-`-ß-

fn¬ D-≠m-Ip-∂-Xv. kp-μ-cn-I-f-√m-Ø kv-{Xo-Iƒ G-‰-hp-a-[n-

Iw \n-co-£n-°-s∏-Sp-∂-Xpw B-t£-]n-°-s∏-Sp-∂-Xpw kv-{Xo-

I-fp-sS c-N-\-I-fn-em-sW-∂-Xv Iu-Xp-I-I-c-am-Wv. X-Sn-®p a-e¿-

∂ Np-≠p-I-fpw hn-S¿-∂ Im¬-hn-c-ep-I-fpw ]-cp-°≥ sXm-en-

bpw Ip-dn-b ssI-hn-c-ep-I-fp-ap-≈ kv-{Xo-I-Ym-]m-{X-ß-sf am-

[-hn-°p-ń kr-jv-Sn-®n-´p-≠v. a-kr-W-X-bpw ku-μ-cy-hpw kv-

ss{X-W-X-bv-°v B-h-iy-am-b G-‰-hpw h-en-b Kp-W-ß-fm-bn

A-h¿ I-cp-Xn. Zm-º-Xy-Øn-se s]m-cp-Ø-t°-Sp-Iƒ Nn-{Xo-I-

cn-°p-tºmƒ ̀ m-cym-`¿-Øm-°-∑m¿ X-Ωn-ep-≈ im-co-cn-I-am-b

tN¿-®-°p-d-hv lm-kyw P-\n-∏n-°p-∂ hn-[-Øn¬ F-Sp-Øp Im-

Wn-°-s∏-Sm-dp-≠v. A-Xn-ep-]-cn-bm-bn \-√ ̀ m-cy kp-μ-cn Iq-Sn-

bm-h-W-sa-∂ Im-gv-N-∏m-Sm-Wv A-hn-sS H-fn-®n-cn-°p-∂-Xv.

_n-Pp h¿-§o-kn-s‚ ̀ m-cy Nm-b-bp-am-bn h-∂-t∏mƒ tPm¿-

÷p-Ip-ń sR-ń-Ø-cn-®n-cp-∂p. X-Sn-®n-bpw ao-i-bp-≈-h-fp-am-

b A-hƒ tem-e-Km-{X-\m-b _n-Pp h¿-Ko-kn-s‚ X-e-bv-°p ao-

sX H-cp tKm-]p-cw-t]m-se D-b¿-∂p-\n-∂p. tKm-]p-cw kz¿-Æw

s]m-Xn-™n-cp-∂p. ( 2010:341)

{ho-fm-hn-h-i-X, I-hn-fn-W-I-fn-se A-cp-Wn-a, an-gn-I-fp-sS

Iq-º¬ F-∂n-h-bn-√m-Ø-h-cpw s]m-Xp-hn-⁄m-\w Iq-Sn-b-h-

cp-am-b-Xn-\m¬ kv-ss{X-W-X Ip-d-™p-t]m-b-h-cp-am-b kv-{Xo-

I-sf hn-hm-lw sN-øm≥ ]-‰m-Ø-Xn-\m¬ B-flo-b h-gn-°p

Xn-cn-bp-∂ tIm-tf-P-[ym-]-I-s\ Nn-{Xo-I-cn-°p-∂ I-Y-bm-Wv

tPm¿-÷v Ip-ń-bpw Nn-e kv-{Xo-I-fpw. (2010 : 340)

]p-cp-j-s‚-bpw k-aq-l-Øn-s‚-bpw ]-c-º-cm-K-X kv-{Xo-k-

¶¬-]-sØ ]-cn-l-kn-°p-tºm-gpw kz¿-Æ-tKm-]p-cw A-I-

tØ-°p N-en-®p. (]p-dw 341) F-∂v ]-cn-lm-kw e-£-W-bp-‡-

a-√m-Ø kv-{Xo-sb D-∂-an-Sp-∂-Xv Im-Wmw. I-Y-bn¬ k-hn-ti-

j-ÿm-\-an-√m-Ø Cu kv-{Xo-I-Ym-]m-{Xw H-cp X-c-Øn-epw A-

Xn-\v A¿-l-b-√ F-∂-Xm-Wv k-Xyw. \n¿-±-b-am-b H-cp ]p-cp-j-


R. R

AJA

SREE

t\m-´w B-Jym-\-Øn¬ {]-Xy-£-s∏-Sp-∂-Xv Cu k-μ¿-`-

Øn¬ Im-Wmw.

km-dm-tPm-k-^n-s‚ Xm-bv-Ip-e-Øn-se iq¿-∏-W-J Hm-tc

k-a-bw kv-{Xo-sb-bpw Io-gm-f-sb-bpw {]-Xn-\n-[o-I-cn-°p-∂p.

Io-gm-f-`m-j D-]-tbm-Kn-®p-sIm-≠v kv-{Xo-bp-sS a-t\m-hn-Im-c-

ß-sf {]-Xn-^-en-∏n-°m≥ {i-an-°p-∂p. B ̀ m-j-bn-eq-sS-bp-

≈ kv-{Xo-kz-Xz-\n¿-Ωn-Xn-Iƒ \-ho-I-cn-°-s∏-Sp-∂n-√ F-∂-Xv

H-cp h-kv-Xp-X-bm-Wv. iq¿-∏-W-J-bp-tS-Xm-bm-epw ko-X-bp-tS-

Xm-bm-epw i-co-c-hpw A-Xn-s\ h¿-Æn-°m-\p-]-tbm-Kn-°p-∂

`m-j-bpw ]-g-b-Xp-X-s∂.

C ]q t]m-se \-\p-Ø I-Æp-Iƒ am-¥n-s∏m-fn-°-Ww,

C sh-Æ t]m-se sIm-gp-Ø I-hn-fp-Iƒ Ip-Øn-°o-d-Ww.

C a-b≥ sIm-Øn-b I-cn-¶m-fo-sS Xn-d-tØm-sS D-cv-≠n-´pw

I-dv-Øn-´pw sX-I-™ sam-e-I-fm-cv-∂q C-\n-°v.

ku-μ-cy-ap-≈ kv-{Xo-i-co-c-ß-fpw A-[n-Im-c hy-h-ÿ-bv-

°v \n-cp-]m-[n-Iw Io-g-S-ßp-∂ X-d-hm-Sn-s∏-Æp-ß-fpw B-em-

l-bp-sS s]¨-a-°-en¬ {]-Xy-£-s∏-Sp-∂p. ssh-cq-]y-ap-≈-

h-cpw \n-e-\n¬-°p-∂ A-[n-Im-c-hy-h-ÿ-tbm-Sv \n-c-¥-cw I-

e-ln-°p-∂ kz-`m-h-ap-≈-h-cp-am-b kv-{Xo-Iƒ C-Xn-s‚ a-dp-h-

i-am-Wv. C-h-cp-sS kzm-`m-hn-I-hpw ss\-k¿-Kn-I-hp-am-b C-S-]-

g-I-em-Wv Cu t\m-h-en-\v Po-h≥ \¬-Ip-∂-Xv.

A-\m-Y-bpw \n- -lm-b-bp-am-b e-£-W-sam-Ø C-c-bm-Wv

am-‰m-Øn-bn¬ eq-kn. eq-kn F-∂ I-Ym-]m-{Xw ]-c-º-cm-K-X

kv-{Xo-\n¿-Ωn-Xn-bp-sS A-g-I-f-hp-Iƒ Ir-Xy-am-bn ]m-en-°p-

∂p. ]p-cp-j-s‚ a-\- n-te-°v I-b-dm-\p-≈ h-gn A-h-s‚ h-b-

dm-sW-∂ ]-g-s©m-√n-s\ ]-e-Ip-dn i-cn-sh-bv-°p-∂ X-c-

Øn¬ \n-c-h-[n ]m-N-I-hn-[n-I-fm¬ k-º-∂-am-Wv am-‰m-Øn.

`-£-W-hpw i-co-c-hpw X-Ωn-ep-≈ H-cp A-t`-Z-I¬-]-\ am-‰m-

Øn-bn¬ D-≠v. c-≠pw B-kz-Zn-°-s∏-Sp-I-bm-Wv. B-kz-Zn-°-

s∏-Sm-Ø ̀ -£-Ww t]m-se B-kz-Zn-°-s∏-Sm-Ø i-co-c-hpw

eq-kn-sb A-kz-ÿ-bm-°p-∂p-≠v. kz-i-co-c-sØ-°p-dn-®p-≈

eq-kn-bp-sS Xn-cn-®-dn-hp-I-sf-√mw a-‰p-≈-h-cp-am-bn _-‘-s∏-


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

Sp-Øn-s°m-≠p-≈-Xm-Wv. kz-i-co-c-hpw kz-¥w ]m-N-I-hpw A-

h-fp-sS c-l-kym-Àm-Z-ß-fm-Wv. A-h Aw-Ko-I-cn-°p-∂-h-tcm-

Sp-≈ a-a-X-bpw A-h-cp-sS i-co-c-ß-fp-am-Wv eq-kn-sb Xn-cn-®-dn-

hp-I-fn-te-°pw kz-Xz-t_m-[-Øn-te-°pw \-bn-°p-∂-Xv.

ap-≠v sRm-dn-™p Np-‰p-tºmƒ A-c-h-Æw, Ip-∏m-bw sR-

°n sR-cp-°n I-S-Øp-tºmƒ am¿ h-Æw, Xp-©m-Xp-©-sØ

tIm-h¬-°m-b s]m-ń-°m≥ D-∏q-‰n s]m-¥n-°p-tºmƒ s]m-

°w, ap-cn-ß a-c-ßƒ-°n-S-bn¬ ssh-Ip-t∂-c-sØ sh-bn-en¬

\n¬-°p-tºmƒ \n-g¬-®-¥w. H-s° Zn-h-tk-\ Iq-Sn h-cp-∂-Xv

eq-kn A-dn-bp-∂p-≠v. H-Ø s]-Æm-Wv eq-kn (2010 : 170)

A-c-a-Wn-Iƒ B-h-iy-Øn-te-sd C-f-°n-s°m-≠pw D-S-bm-

S-I-fp-sS k-Ym-\w sX-‰n-®pw I-S-∂p-t]m-Ip-∂-h-fm-Wv Xm-c.

( Du-cp-Im-h¬]p-dw 48) A-Xn-Z-b-\o-b-cm-b C-b, C-º, cp-a, Zm-

kn-s∏-Æv Xp-S-ßn-b-h¿ C-c-Iƒ am-{X-am-Wv. \-√ C-c-I-fm-I-

bm¬ A-h¿ ]-cn-K-W-\ A¿-ln-°p-∂p. Zpx-Jw-t]m-se ̀ m-c-ta-

dn-b H-cp i-_v-Zw

a-™p-t]m-se X-Wp-Ø H-cp I-cw ̨ \-Sp-°-tØm-sS Aw-K-

Z≥ Xn-cn-™p-t\m-°n.

a-g-bm-bn s]-øp-I-bm-sWm-cp-hƒ, Im-‰m-bn ho-ip-I-bm-Wv

H-cp-hƒ..........

C-cp-ń-epw I-cn-]p-c-≠ B hn-c-ep-Iƒ hn-d-bv-°p-∂-Xv Aw-

K-Z≥ I-≠p. (2009:206)

kv-ss{X-W-X-bp-sS Nn-{Xo-I-c-W-Øn-\v D-]-tbm-Kn-°p-∂

`m-j-bp-sS kv-ss{X-W-X C-hn-sS {i-≤n-t°-≠-Xm-Wv. a-™v,

X-Wp-∏v, a-g,Ip-fn¿-Ω,Zpx-Jw, e-÷, B-e-kyw, ̀ -bw, km-¥z-

\w, hn-d-b¬ Xp-S-ßn-b-h kv-{Xo-]-£-Øpw C-Sn-an-∂¬, ]¿-Δ-

Xw, a-lm-hr-£w, ̀ q-I-ºw, {]-f-bw, ss[-cyw, kv-ssY-cyw, D-

’m-lw, \n¿-`-b-Xzw, I-cp-Øv F-∂n-h ]p-cp-j-]-£-Øpw Ir-

Xy-am-bn \n-e-bp-d-∏n-°p-∂ Im-gv-N Du-cp-Im-h-en-ep-≠v. ]-c-º-

cm-K-X-h¿-Æ-\-I-fn-epw B-Jym-\-am-Xr-I-I-fn-epw ]p-e-cp-∂

co-Xn X-s∂-bm-Wn-Xv. _-e-im-en-I-fm-b kv-{Xo-Iƒ kv-ss{X-

W-Kp-W-an-√m-Ø cm-£-kn-I-fm-bn Nn-{Xo-I-cn-°-s∏-Sp-∂p.


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kv{Xo-°v I-cp-Øp-s≠-¶n¬-Ø-s∂ A-Xv {]-I-Sn-∏n-t°-≠-Xv

kp-c-X-Øn¬ _-e-im-en-bm-b \m-b-I-t\m-Sv a-’-cn-®p sIm-

≠pw A-bm-fp-sS ho-c-]p-{X-s\ {]-k-hn-®p-sIm-≠p-am-Wv.

F-hn-sS Xm-c-bn-se {]-W-b ]-cn-a-fw? F-hn-sS A-h-fp-sS

h-g-°w? F-hn-sS e-÷? F-hn-sS Io-g-S-ß¬? (2008:106)

C A-tX Nn-cn-tbm-sS B Xm-c B-Sn-°p-g-™v a-[p-e-l-cn-

bn¬ D-g-dn-b an-gn-I-tfm-sS A-b-™p-Xq-ßn-b A-c-™m-

W-tØm-sS, Np-°n-®p-fn-™p t]m-b I-k-hp-S-bm-S-I-tfm-

sS, Im-am-k-‡-cp-sS In-S-∏-d-bn¬ \n-s∂m-cp-hƒ t\-sc F-

gp-t∂-‰p-h-cpw t]m-se e-£v-a-W-s‚ ap-∂n¬ sN-∂p \n-

∂p. I-S-°-Æn¬ a-[p-cw \n-d-®v A-bm-sf t\m-°n Kq-V-kv-

an-X-tØm-sS ]-d-™p. (2008:108)

C kv-{Xo-Iƒ h-c-s´. A-bmƒ Xo-cp-am-\n-®p. A-h¿ C-Ωm-Xn-

cn ̀ -b-s∏-Sp-Øp-∂ Im-cy-ß-sfm-∂pw kw-km-cn-°n-√. bp-

≤-sØ-∏-‰n-tbm h-©-\-sb-∏-‰n-tbm ]-d-bn-√. hn-Im-tcm-Xv-

I-S-am-b ̀ m-h-tØm-sS hn-S¿-∂ A-c-s°-´p-I-fn-f-°n-s°m-

≠v A-h¿ h-cpw. X-gp-In-bpw X-tem-Sn-bpw a-[p-c-hm-°v ]-d-

™pw B-iz-kn-∏n-°pw. D-W¿-Øn-bpw B-\-μn-∏n-®pw D-d-

°n-bpw k-lm-bn-°pw. A-h-cp-sS ap-e-Iƒ-°n-S-bn-epw A-c-

s°-ń-ep-am-Wv k-am-[m-\w Ip-Sn-sIm-≈p-∂-Xv. A-h-cp-sS

hn-b¿-∏n¬ Ip-fn-cpw I-Æp-I-fn¬ kv-t\-l-ap-≠v. a-Sn-bn¬

X-e-sh-°m-\n-S-ap-≠v. (2008:120)

Np-cp-°-Øn¬ H-tc k-a-bw ]-c-º-cm-K-X-bpw B-[p-\n-I-bp-

am-bn-cn-°p-I F-∂-Xm-Wv a-e-bm-fn-kv-{Xo t\-cn-tS-≠n h-cp-∂

{]-[m-\-s∏-´ kz-Xz-{]-Xn-k-‘n. A-hƒ cq-]w-sIm-≠v a-Wn-{]-

hm-f-\m-bn-I-bm-bn-cn-°p-I-bpw io-ew sIm-≠v 'Ip-e-kv-{Xo-P-

\'Øn¬ s]-Sp-I-bpw th-Ww. a-Wn-{]-hm-f-\m-bn-I-am-cp-sS

kr-jv-Sn Ir-Xy-am-bpw H-cp A-]-c-sØ (other) e-£yw h-®p-sIm-

≠p-≈-Xm-Wv. ]q¿-Æ-am-b A¿-∞-Øn-e-s√-¶n¬-t∏m-epw

ssew-Kn-I-kzm-X-{¥yw A-\p-`-hn-°p-I-bpw Ip-Spw-_-Øn-\v ]p-

d-tØ-°p \-S-°p-I-bpw am-Xr-Xz-Øn-s‚ D-Ø-c-hm-Zn-Ø-ß-fn¬--


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\n-∂-S-°w hn-Sp-X¬ {]-Jym-]n-°p-I-bpw k-`-bn¬ {]-Xy-£-

s∏-Sp-I-bpw k-º-Øn-s‚-ta¬ \n-b-{¥-Wm-[n-Im-cw t\-Sp-I-

bpw sN-bv-Xn-cp-∂ tZ-h-Zm-kn-I-fm-Wv an-° a-Wn-{]-hm-f-\m-bn-

I-am-cpw . A-h-cp-sS i-co-cw Ir-Xy-am-b A-g-I-f-hp-I-fn¬ _-≤-

am-Wv. Cu kz-X-{¥-kv-{Xo-i-co-c-ß-fp-sS kr-jv-Sn \n-b-{¥n-X-

kv-{Xo-i-co-c-ß-fp-sS kr-jv-Sn-bn-te-°m-Wv t\m-´-an-Sp-∂-Xv. A-

h-sb sX-fn-s®-Sp-°m-\pw ]-c-`m-K-tim-` \-ev-Im-\p-am-Wv a-Wn-

{]-hm-f-Im-hy-ßƒ A-{X-ta¬ a-ln-fm-fn a-lm-kv-]-Z-am-b-Xv.

b-Ym¿-∞-kv-{Xo-kz-Xzw C-Xn¬-\n-∂pw hy-Xn-cn-‡-am-b H-∂m-

Wv F-∂ t_m-[w A-h-bp-sS D-t]m¬-]-∂-am-Wv. th-Z-]p-cm-

tW-Xn-lm-k-ß-fn¬ hn-i-Zo-I-cn-°-s∏-Sp-∂-Xv Cu b-Ym¿-

∞- kz-Xz-am-Wv. C-h-bn¬ \n-∂v A-\y-am-b H-∂n-s‚ \n¿-Ωn-

Xn-bm-Wv kv-{Xo-c-N-\-Iƒ \n¿-h-ln-t°-≠n-bn-cp-∂-Xv. cq-]w-

sIm-≠v a-Wn-{]-hm-f-\m-bn-I-bpw A-I-ta Ip-e-kv-{Xo-bp-am-bn-

cn-°p-∂ kv-{Xo-\n¿-Ωn-Xn-I-sf ]p-\:kr-jv-Sn-°p-I-bm-Wv sN-

øp-∂-sX-¶n¬ A-Ø-cw \n¿-Ωn-Xn-I-fp-sS-bpw c-N-\-I-fp-sS-

bpw {]-k-‡n tNm-Zyw sN-ø-s∏-tS-≠-Xm-Wv.

ReferencesC A-P-b-Ip-am¿, h-b-em¿, 2005: kv-{Xo-]p-cp-j-e-£-Ww, F-®v.

B≥-Uv kn ]-ªn-t°-j≥-kv, tN¿-Ø-e

C D-a N-{I-h¿-Øn 2008: Pm-Xn-sb enw-K-h¬-°-cn-°p-tºmƒ

]n.F-kv. a-t\m-Pv Ip-am¿ (hn-h.) am-Xr-`q-an _p-Iv-kv, tIm-gn-

t°m-Sv

C I-cow kn.sI. 1981: {^m≥-kn-kv _p-°m-\-s‚ tI-c-fw (hn-h)

tI-c-f-`m-jm C≥-Ãn-‰yq-´v, Xn-cph-\-¥-]p-cw

C Ip-™≥-]n-≈, C-fw-Ip-fw 1963: tI-c-f-N-cn-{X-Øn-se C-cp-f-S-

™ G-Sp-Iƒ (aq-∂mw-]-Xn-∏v), km-ln-Xy-{]-h¿-Ø-I-k-l-I-c-

W-kw-Lw tIm-´-bw

C Ip-™n-°p-´≥ X-ºp-cm≥, 1981: hn-{I-tam¿-h-io-bw (hn-h) Im-fn-

Zm-k-Ir-Xn-Iƒ, sIm-Sp-ß-√q¿, km-ln-Xy-{]-h¿-Ø-I k-l-I-c-

W-kw-Lw tIm-´-bw

C Ir-jv-W-hm-cy¿ F≥. hn. 1980: a-Wn-{]-hm-f-{]-ÿm-\w, ]-cn-t{]-£yw


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(aq-∂mw-]-Xn-∏v), km-ln-Xy-{]-h¿-Ø-I k-l-I-c-W-kw-Lw

tIm-´-bw

C tI-c-f-h¿-Ω-h-en-b-tIm-bn-Ø-ºp-cm≥ 1981: a-Wn-{]-hm-f-im-Ip-

¥-fw, Im-fn-Zm-k-Ir-Xn-Iƒ, km-ln-Xy-{]-h¿-Ø-I k-l-I-c-W-

kw-Lw, tIm-´-bw

C N-¥p-ta-t\m≥ 1991: C-μp-te-J, Un. kn. _p-Iv-kv, tIm-´-bw

C tZ-hn-I.sP. (F-Un) 2006: B-W-c-ip-\m-ń-se Im-gv-N-Iƒ : tI-c-

fw kv-{Xo-]-£-K-th-j-W-Øn¬, hn-a≥-kv Cw-{]n‚ v, Xn-cp-h-\-

¥-]p-cw. 2010: Ip-e-kv-{Xo-bpw N-¥-s∏-Æpw D-≠m-b-sX-ß-s\?

sk‚¿ t^m¿ U-h-e-]v-sa‚ v Ã-Uo-kv Xn-cp-h-\-¥-]p-cw.

C \m-cm-b-W-∏n-jm-tcm-Sn sI. ]n. 1987: ̀ -c-X-ap-\n-bp-sS \m-Sy-im-

kv-{Xw (hn-h), thm-fyw 2, tI-c-f-km-ln-Xy A-°m-Z-an, Xr-»q¿

C \m-cm-b-W-ta-t\m≥, \m-e-∏m-´v 1973: c-Xn-km-{am-Pyw, I-d‚ v _p-

Iv-kv, Xr-»q¿

C ]-Wn-°¿ sI. F≥. (tUm.) 2002 : kw-kv-Im-c-hpw tZ-io-b-X-bpw

I-d‚ v _p-Iv-kv Xr-»q¿

C ]-fl-\m-`-ta-t\m≥ sI. ]n.1912 : sIm-®n-cm-Py-N-cn-{Xw (k-am-l¿-

Øm-hv), ̀ m-c-X-hn-em-kw, Xr-»q¿

C {]-ho-W tIm-tSm-Øv 2006: "h-c-s‚ hn-e D-b-cp-∂p. hn-hm-lm-

tem-N-\-bpw enw-Km-[n-Im-c-hpw tI-c-f-Øn¬' sP. tZ-hn-I (F-

Un), B-W-c-ip-\m-ń-se Im-gv-N-Iƒ. tI-c-fw kv-{Xo-]-£ K-th-

j-W-Øn¬. hn-a≥-kv Cw-{]n‚ v, Xn-cp-h-\-¥-]p-cw.

C {]-k-∂≥ Pn. ap-√-t»-cn 2008 : km-ap-{Zn-Im-im-kv-{Xw, tZ-hn _p-

Iv-Ãmƒ, sIm-Sp-ß-√q¿

C _m-e-Ir-jv-W≥ I-ev-]-‰ (F-Un) 1995: k-ºq¿-Æ a-lm-`m-c-Xw,

k-{am-´v-]-ªn-t°-j≥-kv, Xr-»q¿

C _m-e-Ir-jv-W-\m-Yv kzm-an {io-bp-Xv 2007: Ip-Nn-am-c-X-{¥-`m-

jyw (hn-h) k-{am-´v ]-ªn-t°-j≥-kv, Xr-»q¿

C a-e-bm-f-]T-\-kw-Lw 2011: kw-kv-Im-c-]T-\w, N-cn-{Xw, kn-≤m-

¥w, {]-tbm-Kw, h-≈-tØmƒ-hn-Zym-]oTw, ip-I-]p-cw

C am-[-hn-°p-ń 1982: F-s‚ I-Y, Un. kn. _p-Iv-kv, tIm-´-bw,

1989, 2011: h¿-j-ßƒ-°p ap-ºv, I-d‚ v _p-Iv-kv, Xr-»q¿.

1997, 2001: H-‰-b-Sn-∏m-X, Un. kn. _p-Iv-kv, tIm-´-bw.

2001 : kv-t\-l-Øn-s‚ kz¿-§-hm-Xn-ep-Iƒ, ]m-∏n-tbm¨


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h-≠n-°m-f-Iƒ, am-Xr-`q-an _p-Iv-kv, tIm-gn-t°m-Sv

1992, 2004: U-b-dn-°p-dn-∏p-Iƒ, I-d‚ v _p-Iv-kv Xr-»q¿

2003, 2007: am-[-hn-°p-ń-bp-sS I-Y-Iƒ k-ºq¿-Æw, Un. kn. _p-

Iv-kv, tIm-´-bw

2009:kv-{Xo-˛-am-[-hn-°p-ń-bp-sS A-k-am-lr-X-I-Y-Iƒ, \m-S-I-

ßƒ, Xn-c-°-Y, Un. kn. _p-Iv-kv tIm-´-bw.

C am-Wn, sh-´w 1982: ]p-cm-Wn-Iv F≥-ssk-t¢m-]o-Un-b.

F≥._n.F-kv, tIm-´-bw.

C cm-P-cm-P-h¿-Ω F. B¿ 1981: ̀ m-jm-Ip-am-c-kw-`-hw, am-f-hn-Im-

·n-an-{Xw, Im-fn-Zm-k-Ir-Xn-Iƒ, km-ln-Xy-{]-h¿-Ø-I-k-l-I-c-

W-kw-Lw, tIm-´-bw.

C cm-a-h¿-Ω .sI.Sn. 1985: Im-a-]q-P, Im-en-°-‰v bq-\n-th¿-kn-‰n {]-

v,tIm-gn-t°m-Sv.

C hm-’ym-b-\≥ 2004: Im-a-kq-{Xw (]-cn-`m-j), Km-b-{Xn ]-ªn-t°-

j≥-kv, tIm-´-bw

C hn-jv-Wp-\m-cm-b-W≥ \-ºq-Xn-cn 1981: E-Xp-kw-lm-cw (hn-h) Im-

fn-Zm-k-Ir-Xn-Iƒ, km-ln-Xy-{]-h¿-Ø-I k-l-I-c-W-kw-Lw,

tIm-´-bw.

C {io-P≥. hn.kn, 2002: s]-sÆ-gp-Øv, (F-Un.), F≥. P-b-Ir-jv-

W≥, tI-c-f ̀ m-jm C≥-Ãn-‰yq-´v, Xn-cp-h-\-¥-]p-cw

C k-®n-Zm-\-μ≥ (F-Un) 1990: kv-{Xo-]T-\-ßƒ, t_m-[n, tIm-gn-

t°m-Sv.

2010 1. ap-Sn-sØ-ø-ßƒ. 2. km-dm-b-W-ßƒ

km-dm-tPm-k-^n-s‚ k-ºq¿-Æ-I-Y-Iƒ 1968˛2008, I-d‚ v _p-Iv-

kv, Xr-»q¿

C km-dm-tPm-k-^v 1999 : B-em-l-bp-sS s]¨-a-°ƒ, I-d‚ v _p-Iv-

kv Xr-»q¿

2003 : am-‰m-Øn, I-d‚ v _p-Iv-kv Xr-»q¿

2008 : Du-cp-Im-h¬, I-d‚ v _p-Iv-kv Xr-»q¿

2009 : H-X-∏v, I-d‚ v _p-Iv-kv Xr-»q¿

2009 : tX-tPm-a-bw, I-d‚ v _p-Iv-kv Xr-»q¿

2000˛2010 : \-Ωp-sS A-Sp-°-f Xn-cn-®p-]n-Sn-°p-I, l-cn-Xw _p-Iv-

kv tIm-gn-t°m-Sv.

2010 : ̀ -K-h-Zv-Ko-X-bp-sS A-Sp-°-f-bn¬ F-gp-Øp-Im¿ th-hn-°p-∂-Xv,


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en-]n ]-ªn-t°-j≥-kv tIm-gn-t°m-Sv

km-dm-tPm-k-^v 2010: km-dm-tPm-k-^n-s‚ k-ºq¿-Æ-I-Y-Iƒ

1968˛2008, I-d‚ v _p-Iv-kv Xr-»q¿

2011 : B-Xn, I-d‚ v _p-Iv-kv Xr-»q¿

C im-c-Z-°p-ń F-kv. (tUm.) 2007 : s]¨-hn-\n-a-b-ßƒ, Un. kn.

_p-Iv-kv tIm-´-bw.

C j¿-Ωn-f {io-Ip-am¿ 2006 : k-a-Im-eo-\-a-e-bm-fn-kv-{Xo A-I-

tØm ]p-d-tØm?, B-W-c-ip-\m-ń-se Im-gv-N-Iƒ, tI-c-fw kv-

{Xo-]-£ K-th-j-W-Øn¬, sP. tZ-hn-I (F-Un), hn-a≥-kv Cw-

{]n‚ v, Xn-cp-h-\-¥-]p-cw.

C sk-_o-\m-dm-^n 1975 : kv-{Xo {]m-No-\-tem-I-Øn¬, kv-{Xo, km-

ln-Xy-{]-h¿-Ø-I k-l-I-c-W-kw-Lw, tIm-´-bw.

C dn-¶n ̀ -´m-Nm-cy (F-Un) 2009 : A-S-®n-´ hm-Xn¬ a-d-hn¬ (Zn-hym

hm-cy¿ hn-h.), Un. kn. _p-Iv-kv, tIm-´-bw.

ENGLISHC Ellman, Mary 1968: Thinking about Women, arcoast NewyorkC Gatwood, Lynn 1985: Devi and the Spouse Goddess, Women,

Sexuality and Marriage in India Manohar, Delhi.C Graves, Robert 1948 : The White Goddess, Creative Age Press,

New York.C Gray, John 1993: Men are from Mars, women are from venus,

Harper Collins.C Kaplan Cora and Glover David. 2009: Genders Routledge,

London.C Kinsley, David 1986: Hindu Goddesses (Online version), Vi-

sions of the Devine Femine in the Hindu Riligious Tradition,University of California Press, Berkley.

C Kotz Liz 1992 : The Body you Want: An Interview with JndithButler – Artforum international 82 : 9.

C Laura Mulvey 1975: Visual Pleasure and narrative CinemaScreen (Oxford Journals) 16 (3): 6-18

C Levi- strauss, claude: 1950 Rice and History (Trans) Unesco1950)


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C Lynda Nead 1992 :Framing the female Body in Hilary Robinson(Ed) Feminism - Art - Theory An Anthology 1968- 2000 BlackWell Publication, Oxford UK

C Meena Kelkar & Deepthi Gangavane (Ed) 2003: Feminism insearch of an Identity - The Indian context, Rawat Publication,New-Delhi.

C Menski, Werner 1991:'Martial Expectations as dramatized inHindu Marriage Ritual' in (Julia Leslie Ed) , Roles and Rituals forHindu Women Motilal Banarasidas, New Delhi.

C Mohanthi Chandra. Talpade 2003 :Feminism without BoardersDuke University, Durham

C Moti Chandra 1973: The World of Curtesans, Vikas Publica-tions, New Delhi.

C Mies, Maria. 1986: Patriarchy and Accumulation on a worldscale, zed Books, London.

C Muller F. Max (Ed) 2001: Sacred books of the East - The law ofManu. Motilal Banarasidas, Delhi.

C Robinson Hilari 2011: Feminism - Art - Theory An Anthology1968- 2000 Blackwell Publication, Oxford, UK.

C Snitow.Ann.1990:A Gender Diary,Marianne Hirsch and EvelynFox Keller.(eds) confcl;icts in feminism, Routledge, New York.

C Weisbord Merrily, 2010. The Love Queen of Malabar- Memoirof a Friendship with Kamala Das, Mc Gill, University PressMontreal & Kingstone, London.

C Yalman Nur (Dr.) 1963: On the Purity of Women in the castesof ceylon and Malabar. Journal of the Royal AnthropologicalInstitute of Great Britian and Ireland


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he two episodes of communal conflicts occurred at acoastal village, Marad in Beypore Panchayath,

Kozhikode, in January 2002 and May 2003, are major eventsin the contemporary history of Kerala. In these incidents 14lives had lost, many were left to destitution, a few still are leftto suffer from mental shock, and properties costing millionsof rupees had been damaged. Prior to the occurrence ofthese incidents there was a major shift in perceiving humanbeings and their interrelations. The major inhabitants of thearea who had been subsisting up on fishing and were earlierbeen recognized as Puthu Islam and Arayans were now beganto be identified increasingly as Muslims and Hindus. Thesenewly emergent categories and communal conflicts provokea number of questions. How do we understand the issues ofthe transformation of Puthu Islam and Arayans into Muslimsand Hindus? What makes a community or the other amenableto communal categories? Whether “communalism as an ide-ology from above” is a sufficient condition to explain com-munal conflicts? Beyond the play of ideology, were there anymaterial conditions for the communal politics at Marad?

T


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Community and Communalism:Understanding ‘MMaarraadd ’

E Ramdas P.

Despite being belong to the same occupational cluster why aconsciousness around class was not developed among thePuthu-Islam and Araya fishermen of Marad? In this paper anattempt has been made to address these questions. In thisbrief study ‘Communalism’ is defined as theoretically assum-ing a community or its other as real and seek to practice it byconstituting oneself as part of a community and distancingoneself from the other communities. The study will beginwith a brief historiographic survey of community formationin Kerala. In the second part an attempt has been made to ex-plain how the beach dwelling fishers of Marad were linkedwith their co-religionists in the main-land through various cul-tural discourses on the one hand and an analysis of the socio-economic dynamics of Marad in the backdrop of the intro-duction of modern technology in the Kerala fishery is at-tempted on the other.

I

The process of communalism and community formationin Kerala has been analyzed from different perceptive and bydifferent scholars. But in the present historiographic survey Iwill focus only on three major studies.1 M. Muralidharan hadseriously attempted to study communalism in Kerala.2 Hefinds a relationship between the early 20thcentury communi-ty formation and the subsequent emergence of communal-ism. Muralidharan argues that community formation in Ker-ala was a result of the interpellation of colonial modernity. InKerala,he says,up to the mid-nineteenth century, the term jatiwas used to denote not only the social groups like Nairs,Thiyya, or Pulaya but also the religious groups like Mappilas(Muslims) and Nazranis (Christians). In the pre-colonial

COMMUNITY AND COMMUNALISM: UNDERSTANDING ‘MARAD ’ 147

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Kerala the units of social identity had been multiple and ‘jati’was one among the many categories used to organize and rep-resent social identity. But the colonial authority, being per-ceived from what many now call as orientalist, accepted jati asthe basic form of social organization, Indian society as hier-archic and thus initiated a discourse of difference. Throughmiscellaneous collections and volumes of official manuals,gazetteers, and census reports, ‘caste’ figured as the most im-portant subject and classificatory scheme for the organisa-tion of the social world.This process of amalgamation result-ed in conferring a common name for a group consisting ofvarious social groups with varied interests. These classifica-tions, according to Muralidharan, lay at the root of the com-munity formations in Kerala. The community thus discur-sively created is a pre-condition for the communitarianismand communalism in Kerala.

P.P.Abdul Razak3 examines the historical process throughwhich the Mappilas of Malabar became a ‘community’. Hechallenges the generally held notion that the modern commu-nities are just survival from the past appropriating new formsin relation to changing temporality. Instead, the modern com-munities-whether Hindu or Muslim- are products of colo-nialism. In pre-colonial times there was a felt unity of broth-erhood among local Muslims,but which was not based on thecore/universal Islamic symbols. Further, some of the ele-ments that constituted this brotherhood were actually in con-flict with the universal Islamic ideals. For example, the castelike features, the status divisions, practice of Matriliny, witch-craft, and belief in multiple divinities of unknown origin etc.Stratification in terms of profession, wealth, and system ofsuccession were rampant among them and the notion of acommunity could hardly exist during that phase. But in the


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early 20th century the Mappilas emerged as a self-consciouscommunity defining themselves as Muslims. Closely follow-ing Muralidharan’s reading of community formation, Razakargues that, this new community formation among Mappilaswas an effect of both discursive and non-discursive process-es. This involves colonial administrative classificatory strate-gies, modern educational interpellation, Islamic revivalistmovements, technological developments like the introduc-tion of printing press, the increased tension between Hindusand Muslims in the wake of Malabar rebellion, reporting ofthe rebellion by vernacular press, and the mediation of na-tionalist and communal politics.

Exploring the becoming of Hindu and Muslim in Malabar,Dilip Menon4 argues that the community identity is contin-gent on history and it has a transient nature. Because of itstransient nature, the conflicts of 1915 and 1936 in Kannur didnot culminate in bloodshed or even in the emergence of mil-itant communal identities. He finds the germ and germina-tion of communalism in the nationalist project itself and itsfailure to understand the socio-political situation. Menon as-serts that the early 20th century nationalists of Malabar failedto curb the friction that had emanated out of the patron-client relationship existed between the Nayar taravads, whowere claiming themselves as Hindus, and their serving castes(including the Thiyyas). The lower castes tried to assert a dis-tinct identity for themselves different from the Nayar-Hinduidentity. An example for it is the SNDP Yogam and the estab-lishment of new temples like ‘Jagadnatha’ at Thalassery and‘Sundareswara’ at Kannur. The establishment of new tem-ples had created a kind of unrest in the relationship betweenthe Nayars and the Thiyyas, the latter hitherto were denied


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not only brahmanic temple worship but also were excludedfrom entering temples. In 1921 the Indian National Congressaccepted ‘Temple Entry’ as a political agenda to resolve thesocial tension by reconstituting the lower castes, including theThiyya, as “Hindus” and “nationalists”. That is, in thisprocess, nationalism became the spring board for Thiyya andother lower castes to identify themselves as Hindus. Amongthe Muslims the political developments of 1920s had anoth-er impact. Menon argues that, the Khilafat and the Malabarrebellion of 1921 were instrumental in creating a Muslim-self. The Indian National Congress was not sympathetic to-wards these movements and even refused to treat them asparts of the national movement. If this was the cultural con-text, the material context for the transformation of thesenewly emerging identities into conflicting groups was thecommercial competition between the emerging Thiyya elitesand the Mappila traders. In short, for Dilip Menon the forma-tion of communal identities and communal conflicts werethe handy-work of a few elites as well as nationalists and in away he excluded colonialism from his schema of analysis.

The three studies surveyed above problematize, in oneway or the other, the community formation. M. Murlidharanand P.P Abdul Razak, converge on the point that the pre-ex-isting loyalties were transformed into the form of communi-ties as a result of the operation of colonialism, be it throughcolonial census or through print culture. Menon tries to dis-cuss the development of Hindu and Muslim identity and itsbelligerent outcome in the backdrop of the political and ide-ological milieu of the 1930’s. It is to be noted that there arespecific material conditions in which particular conscious-ness of separate/mutually exclusive community being nour-ished even among the classes who shares same occupational


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profile. Hence, I will argue that, the communal conflicts haveto be looked against the background of ideological importfrom above and the grass root socio-economic dynamic frombelow. Such an approach could bring out the complexities in-volved in this social process.

II

It is true to say that, the colonial modernity had trans-formed the coastal jatis of Malabar too into communities.However, these communities maintained broad humanitari-an ethos as we could read from their petitions submitted tothe British authorities. In the first half of the 20thcentury, theformation of the organizations like the Araya Jana Social Ser-vice League (AJSSL-1927-‘28) and the Samastha KeralaAraya Mahajana Yogam (SKAMY -1928) showed a tendencyof formation of the community identity among the Arayas.But these organizations did not see themselves as antitheticalentities vis-a-vis other groups on the coast like the Puthu-Is-lam. Rather they tried to see themselves as part of the otherfishing groups and raised issues accordingly5. To have a clearunderstanding of the community formation among the sub-ordinated groups in Marad, one have to focus on the culturallife and the major social discourses of Beypore6 both in thepre-independence period and in the decade immediately fol-lowing Independence along with the evolution and develop-ment of the Kerala Fishery for the past half century. The ar-gument here is that these factors contributed for the restruc-turing of the existing community relations into a mutually ex-clusive and antagonistic mode. Since we are focusing on thelocal developments in and around Beypore, a description ofthe locational positions of some places would not be out of


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place.Beypore,a small port town at the mouth of the Beyporeriver, lies 13 km south-west of Kozhikode city; Naduvattamlies Four km North of Beypore and Two Km East of MaradBeach. Payyanakkal and Kappakkal are adjacent fishing ham-lets lay North of Marad Beach. Panniyamkara is four kmNorth-West of Naduvattam.

There were many Kavus (local shrines) in the NaduvattamAmsom in Beypore.These Kavus had their internal ritualisticrelations with each other.The issue and taking of Kalasam (thepot with holy water) to sanctify the precincts of one or theother Kavu on auspicious occasions was the rationale behindthis closely tied-up network. The narrow footpaths criss-crossing at the western part of Beypore connected these localshrines and headed towards the beach. This geographical pe-culiarity testifies to the internal relations among the kavus.The Karimakan Kavu of Beypore had an important ritualisticposition in the kavu network of the area because the Kalasamto other kavus was taken from this shrine. There were ThiyyaShrines and Nair Shrines here. The Nair shrines do not haveto take Kalasam from the Karimakan Kavu because they hadpermanent Namboodiri priests to offer pooja (worship). Butin the Thiyya shrines, since there were no Namboodiris, theyhad to take holy water from the Karimakan kavu to sanctifytheir shrines and its premises. And the Kalasam was taken by aprocession of the devotees. Such Kalasam and other proces-sions of religious nature had often created law and order is-sues in and around Beypore. This point we will take later.

The Arayas of Marad Beach had their worshiping centreat the Sree Kurumba Bhagavathi Temple 7.This shrine,directly su-pervised by the Arayas, was also known as VettakkorumakanKavu. This shrine had some relations with the other Kavus inBeypore. This signified the ritualistic relations between the


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fishers and the people dwelling in the east. Among the peopleof the east, the Thiyyas maintained cordial relations with thefisher population. Majority of the little shrines of Beypore,belonged to the Thiyyas. Local lore establishes a certain kindof relation between the Sreekurumba Kavu and the Kari-makan Kavu. It is said that the Vettakkorumakan at theSreekurumba Kavu was taken from the sakthi (power) of thedeity of karimakan kavu8 . The Araya believed that their forefathers who were arrested by the British police on the chargeof drunkenness were liberated from the jail breaking thechains as a result of the blessings of the deity at KarimakanKavu9 And this deity was known as chain breaker (ChangalaPoliyan)10.The Arayas still offer a day’s Vilakku (lamp lighting)during the festival at this shrine as a token of gratitude11.Thus, the Arayas had developed a strong bond with thesepopular worship centers of the area12. In some of the Kavusthe Araya fishers had certain rights (avakasams). The ‘Kavu’network thus explained had a peculiar pattern. The Nairshrines and the Thiyya shrines had functioned there with in-ternal relations among themselves. The devotees to theseshrines belonged to all sections within the Hindu religion.At acertain point of time, these sections like Nair, Thiyya andAraya were horizontally incorporated to constitute a Hindupopulation based on this Kavus. In this process some earliertaboos on the Arayas were removed13.The controversies overthe Kalasam processions and the burial ground disputes hadcontributed for the easy consolidation of these sections in theHindu fold.The procession issues and burial ground disputesunderscore a developing 'Muslim' community consciousnessin the locality as well, to which the Puthu-Islam fishers mighthave aligned a bit later.

In 1936 and 1954 there were some incidents at Naduvattam


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in Beypore and they were precisely connected with theKalasam processions. In 1936, there was an inter-communitydispute at Naduvattam, on the issue of passing of a kalasamprocession by the Naduvattam Mosque14. This issue fannedcommunal tendencies and tension and it prevailed for abouttwo months.This procession issue was amply aided by anoth-er controversy over ‘the Muslim burial in a Hindu majorityarea’. This issue started in 1934 and remained unresolved inthe locality up to 193815. The Beypore Panchayath BoardPresident submitted a request to the collector in 1936 statingthat Muslim burial could be had either at Marad Mosque orthe Beypore Mosque. ‘If it is difficult for the Muslims’, hecontinued, ‘arrangement for burial shall be made at theseashore’16. The Muslims did not agree with this proposalperhaps because they did not want themselves to bury theirdead in a Pudu-Islam area. A nine-member committee, con-sisting of six Hindus including the president, two Muslimsand one Christian was set up to find out a suitable place for theburial ground. But this committee got divided on a Muslim-non-Muslim line when it met to find a solution for the ques-tion17. However, the issue was protracted up to 1st April 1938to reach at a conclusion that permission was given to use aportion east of the Naduvattam Mosque as the burial groundof Muslims18. It was true that the background of the proces-sion issue of 1936 was set by this burial ground dispute.

Similarly, the Naduvattam incident of 1954 that lead topolice firing and death of two persons also was one that devel-oped around the dispute over a Kalasam procession19. Theprocession was from Karimakan kavu heading to Thaliya-dath Kavu by Naduvattam Mosque. The relevance of theseantecedents of 1936 and 1954 was that those incidents notonly proved as causative factors for the communalisation of


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the local society in the period of happening, but it continuedto function as a catalyst for communalisation in the succeed-ing decades also.The event of 1954 is still present in the mem-ory of many. For instance, the names of Narimukkil Ahmed-kutty and Thambi Muthalali, the persons who were consid-ered as the protagonists of the Naduvattam incidents of 1954and represented the Muslim and Hindu sections respectively.Either of them appeared as villain or as hero in the currentnarratives of the said incident according to the interest of thenarrator20. All the narratives on this event serve one functionor the other21. The narratives with suspense and climax wellthreaded by a plot appeared to be a text that could be contextu-alised accordingly. This text is a ready-made form of knowl-edge that passes from generation to generation. Such inci-dents as these can survive as memory even after a long timespan. The prevention of the marriage procession at Kallayi22

(1954) and the Kavadi23 (1954) procession at Payyanakkal nearKappakkal beach were also present in the memory of thepeople of Marad. During the same year Panniyamkara be-came the scene of communal tension following the obstruc-tion of a marriage procession before the Mosque there; in thisissue, 15 people including Narimukkil Ahmedkutty werepunished24.

In 1955 there was a burial ground dispute between Hindusand Muslims at Kappakkal25. This dispute however, had a di-rect bearing on the coastal people. The problems startedwhen Kozhikode Municipality gave permission to the Hin-dus to use a land adjacent to a Srambi (small Muslim prayerhouse) for burial purpose and it was resented by the Muslims.The petition of the Muslims warned that, “there is great re-sentment among Muslims against the decision of the Munic-ipality and consequently the relation between Hindus and


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Muslims is strained…But if the burial has begun it is appre-hended that it may lead to some undesirable incident and itwill utterly jeopardise the Hindu-Muslim Unity”26. This casetook five years to reach at a settlement. In the course of the in-cidents described above, the community identities aremerged with the respective Meta religious identities - TheAraya with Hindus and Pudu-Islam with the Muslims. Themetamorphosis of this community identity into communalmay be explained against the technological modernization ofKerala Fishery.

Modernization of the fishery sector of Kerala had startedin the year 1953 with the introduction of the Indo-Norwe-gian Project (INP) at three fishing villages namely Neen-dakara, Puthanthura and Sakthikulangara. INP was intendedto introduce the Kerala fishermen to modern fishing tech-nologies and practices, which include the mechanized largeand medium size fishing vessels and new varieties of fishing-gears. It also aimed at rebuilding of the village communitieson the coast with the help of community development pro-grammes. Through INP the fishing technologies of the tem-perate countries were introduced into the tropical climate ofKerala. Since 1962, in its second phase, INP was extended toother parts of Kerala.

This phase concentrated on the design of more effectivecrafts and fishing gears with mechanical propulsion. In thiscontext, we should see the nature of the State appropriationof people into its mechanization process. There was exclu-sion, perhaps unintentional, of Puthu-Islams from beingtrained in the Fishermen Training Course (FTC). That is, inthe early Sixties, when the government began to train fisher-man in mechanized fishing, they selected those who havemodern education, and not those who have knowledge in


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traditional fishing27. Further, when the state began to distrib-ute modern technology, those who had FTC certificate wasonly considered as eligible. These interventions pushed thefisherman of Puthu-Islam sect out of the training pro-gramme as well as from receiving the state benefits. As a re-sult, the Arayas turned out to be the recipient of both trainingas well as the support from state-led mechanization. This wasostensibly made them advantageous over the Puthu-Islamseconomically.Arayas made best use of these facilities and op-portunities to raise local capital as well.

The affluence of the Arayas as a result of mechanizationis foundational in the establishment of the Marad ArayaSamajam (AS) in 1965,an umbrella organization of Arayas. Si-multaneously there was another development going on. Un-der the banner of the AS, other castes engaged in fishing ex-cept Puthu-Islam, were organized as a single group erasingtheir internal hierarchies28.Moreover, the members of the ASeven began to undermine the lineage divisions and hierarchywithin a caste. That is, there was a caste-restructuring processgoing on and they were transforming themselves as a newcommunity as distinct from that formed during the colonialperiod. This newly formed community identity had beenplaced vis a vis the Puthu-Islam and their ways of social organ-isation29. This community was within the frontier of the al-ready developed ‘Hindu’ identity. They had established con-nection with Rashtirya Swayam Sevak Sangh (RSS), whichhad been a strong presence in Beypore since the Naduvattamincident of 1954,and later with Hindu Aikyavedi and BharatiyaJanata Party (BJP). Interestingly, this period coincided withthe boom in export of prawn, other high-valued fish speciesand fish products30. In the 1960’s and early 1970’s State pro-vided subsidies to purchase machines and other new


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accessories that resulted in making the mechanized fishingsector the dominant and powerful over the traditional sector.This opportunity was exploited by the Arayas and they be-come economically advantageous. With this, the AS emergedas a wealthy organisation with the economic contributionsfrom each fishing boat owned by the Arayas.AS redistributedthis wealth among the Arayas to meet their various economicdemands.

Now we look into what was happening to the Puthu-Islamin the middle of these developments. The Puthu-Islam fish-ers at this time were organised under the Mahallu Co-ordina-tion Committee, popularly known as Mahallu Committee(MC) and they cherished a notion of community at the nor-mative level. But at the same time, till the second half of the20th century, they considered themselves as distinct from theMappilas of the inland/East31. Till 1950 the Arayas andPuthu-Islam were following traditional fishing practice.While the introduction of new technologies changed the lotof the Arayas, the illiterate Puthu-Islam had to continue withtheir traditional modalities of fishing. By the mid 1970s, theopportunities at Middle East and its exploitation by men be-long to Puthu-Islam opened up new possibilities for financialinvestments at Marad. The money accumulated by the gulfmigrants and its investment for requiring new technologiesbegan to restructure the power equations within localities likeMarad. That is, through the new investments, the new gener-ation of the Puthu-Islam tried to compensate their historicallag in appropriating new developments and their economicstatus. By the late 1970s they began to motorize their countrycrafts and helped their brethren to shift to new technologies.Later the affluent among the Puthu-Islam began to establishfishing syndicates. For example, the first such ‘company’


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formed at Marad was by a Gulf-returnee, and it was calledNashath-Safeenath Company. Soon the young new-rich, be-cause of their acceptance among their community, appropri-ated the key-positions of the MC at Marad Beach by replacingthe elders. Thereafter, MC too, like AS, extended financial aidto fishermen who were a member of the Mahallu of Marad.This resulted in constituting, in practice, the financing neo-rich and the MC identical. That is, they now have the image ofmoneylenders. Further, the dependence of the ordinary fish-erman on the financial aid of the new-rich and the MC madethem subjects of the latter. This dependency of the fisher-man (or bringing them into the fold of Mahallu), in a sense,erased subtle internal divisions and differences existedamong the Puthu-Islam and lead to what we call ‘communityformation’. The perennial indebtedness of the fish-workersalso constituted them permanent clients of the money lend-ing individuals and MC. This clientèle relationship adheredthe ordinary fishermen to the MC, which really is a religiousinstitution, and cemented their identity as Islam. The identityof Islam, then in turn, concealed the internal differenceamong the members of the Mahallu of Marad.

Meanwhile,by late 1970s itself, the MC underwent a trans-formation with respect to its functions. I have already men-tioned the new image of moneylender. Beyond that, onecould see the MC venturing to reform the ritual practiceswithin it. For example, there were discussions to stop practis-ing rituals like offering money, observing rathib and mouleed(prayer songs), and participating in the ritual celebrations ofother communities. Such discussions should be read as a partof bringing the Puthu-Islam into the pan-Islamic ideals. Bythis time, the Muslims from outside the coast had begun en-tering into marriage relation with Puthu-Islam,which was not


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there earlier32. This further linked the Puthu-Islam with thelateral Islamic identity on the one hand and with political or-ganization like Indian Union Muslim League, on the other.What I have been arguing is that, critical in this new trend werethe presence of the Gulf migrants and their overseas experi-ences and their inter-linkage with the developments outsidetheir lived-world. Perhaps, it was their space that later pan-Is-lamic fundamentalists like National Development Front(NDF) occupied in Marad.

These developments, in its course, had made breaks inmany of the joint practices including fishing. Earlier the fish-ermen, irrespective of their caste/religious differences, pro-pitiated divinities of all sects to ward off the uncertainty offishing in deep sea. For example, they used to put offerings totemples as well as used to conduct mouleedceremonies.For theofferings to the temples, each boat collected a sum from themembers of the crew. Likewise is the case of conductingmouleed. After the modernisation, and in the backdrop of thedevelopments discussed, these traditional ceremonies gotnew meanings. First it came in the form of unrest, that, theAraya complaint that while contributing to the hindu temples,the Puthu-Islam fishers' contribution comes proportionatelyless comparing to their own. Meanwhile, the Puthu-Islamsaid that contributing to worship Hindu divinities is a kind ofworshipping devils.Moreover, the mouleedceremony was seenby the Arayas as an attempt for conversion. The songs de-scribing the life and history of the prophet Muhammed andthe items of subsequent feast like beef and pathiri were seenwith doubt. The Araya gradually abstained from these cere-monies and decided to restrict their contributions to the tem-ples only.These developments culminated in changing one ofthe most important features of work-organisation along the


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coast, i.e., the inter-community joint fishing.This, I should ar-gue, must be read as a step near to the building up of the com-munal interests into a communal conflict. First it came in theform of minor conflicts over the issue of boat parking on thebeach. In December1974 there were physical conflagrationsover the parking issue33. In 1982 and 1983 there were disputesover the burial in the Marad Jumua't Mosque34. The Arayasobjected to the burial on the ground that their drinking waterwould be polluted. Then in August 1984 such skirmishesturned to an open clash on the shore on the issue of a collisionof boats in the sea35.

By the beginning of the 1990s, there began to surface ef-fects of the state-sponsored neo-liberal policies. In 1991, theproclamation of the policy on deep sea fishing facilitated thepresence of big factory trawlers owned by Multinational Cor-porations in Indian waters. The trawling badly affected thesea bed of India and it adversely affected the fish-wealth.Therefore, the fisherman from India Sea, including Marad,began to protest. The fishermen working with motorisedcrafts criticised the trawlers, while the trawler-labourers criti-cised the big factory-trawlers of Multinationals. The catch ofthe fish varieties like Seer fish, Mackerel, Squid, Sardine etc.,decreased considerably. During the same period, the Euro-pean Economic Union imposed sanction on the Indian fishexport stating that they are unhygienic. In 1997,a similar sanc-tion was imposed on the sea-products by United States aswell. Due to these, the export opportunities of the local fish-ermen became bleak. As the sea became dry, the fishermenbegan to allege that their newly created immediate enemy isresponsible for the situation. That is, at Marad, the Puthu-Is-lam complaint that the Arayas are responsible for these, andthe Arayas vice versa.


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A few other developments in 1990s too need attention.The price of essential commodities for fishing, includingDiesel and Kerosene, increased tremendously. Also, statestopped supplying such products on subsidized prices.36 Itforced the fishermen to resort to black-market, which meantthere doubled the operational expenses.The technology, let itbe chundan Vallam Purse-Seine combination as in the case of thePuthu-Islams or the mechanised trawling as pursued by theArayas, the fishing expenses shoot-up. This eventually madethe fishers the clients of either Mahallu Committee or ArayaSamajam. And these organisations maintained hegemonyover the fishermen of Marad. Pierre Bourdieu discusses theusurers/moneylenders exerting a hegemonic control overtheir clients. In a situation where the class consciousness is inan undeveloped or fractured stage, this hegemony could eas-ily be exerted.Not only this,but this is better understood as aneconomic protection provided by one’s own community.This is particularly important in the background of a devel-oping overseas market for fish and in a condition of depletingresources. This inverse relation between the market demandand the fish resource triggered a competition of unusual na-ture in the sea. The community emerged as the platform forthis competition. The skirmishes taking place in the beachtestifies to regimentation process from within the communi-ties on this line37. Very soon it got integrated with the overallcommunalization of Indian society. The demolition of BabriMasjid had its effects on Marad.The Puthu-Islam youths whowere caught in these contradictions began to rally behind newoutfits like Islamic Sevak Sangh (ISS), its later political incar-nation People’s Democratic Party (PDP), and NDF. TheAraya Samajam, the organization of the Arayas of Marad, onthe other hand, strengthened their association with RSS and


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BJP. Both parties not only injected communal hatred amongtheir fellow being, but also stockpiled weapons for use in animpending attack.The beach,worshiping centres, and homeseverywhere they kept arms for their fellow-men. The acci-dental conflicts of 1980's became planned attacks since the1990's. The ultra-communal outfits, taking advantage ofthese developments anchored themselves in Marad and suc-cessfully led propaganda to distance and liquidate the other.

Above discussed is the context in which the two commu-nal carnages took place in Marad. The competitions and con-flicts over the spaces, both urban or rural, emanating in thepre-independence and post-independence period manifest-ed in the from of procession issues and burial ground dis-putes. In the case of Marad, such issues discussed above werepotential factors in linking the fishers of either section withthe Meta religious identities. The entry of capitalism, in theform of technology and market, did not sufficiently trans-form the labour forms and relations. The ambiguity resultingfrom this fractured development of capitalism provide forthe climate for the fractured development of a class identity.The neo-liberal policies worsened the situation by facilitatingthe fish wealth exploitation by the multinational companieson the one hand and systematic reduction of state subsidiesand welfare assistance to this marginalised people on the oth-er. This emanated social contradictions and tensions. The in-stant solutions are sought in re-building the residual solidari-ties that are more tangible to the subjective world. It was at thisjuncture that the AS and MC emerged as institutions whosupply free loans. The development of communalism in theoverall Indian context not only reinforced but gave the muchneeded justification for this project. Each community posi-tioned themselves as an antagonistic other vis a vis the rest.


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Thus, the community identity became the reigning notion re-garding one’s existence. Hence it is natural to have communi-ty/communal discourses and mobilisations becoming thestandard form of ideology and praxis in such a society whereone could see the fusion of communal fight with the fight forexistence.

End Note1. There are pure community histories and colonial ethnogra-

phies that take the existence of a community for granted.Seefor example, Rajendran (1974), Miller (1976), Fuller (1976),and other colonial ethnographies. George Mathew (1989)assumes that the competition among the different commu-nities had led to the formation of a secular Kerala.

2. M.Muralidharan,“Hindu Community formation in Kerala:Processes and Structures under Colonial Modernity” inSouth Indian Studies 2, July – December, 1996, pp.234-259.

3. P.P. Abdul Razak, “Colonialism and Community Formationin Malabar: A Study of Muslims of Malabar”, UnpublishedPhD Dissertation, Department of History, University ofCalicut, 2007.

4. Dilip M. Menon, “Becoming 'Hindu' and 'Muslim': Identityand Conflict in Malabar, 1900-1936”, Centre for Develop-ment Studies, Thiruvananthapuram, 1994.

5. AJSSL had submitted a memorandum on 22nd November1937 in which they demanded the reduction of the price ofthe salt; provision of the free fishing right to the river fishersof Korappuzha; opening up of new schools along the westcoast; the continuance of the Fisheries Training Institute inCalicut;and the inclusion of the fishermen among the sched-uled castes. They never use the 'Araya community' anywherein the memorial, See Development Department M.S. SeriesG. O. No. 2544, dated 17.10.1939, Kozhikode RegionalArchives (KRA).


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6. These discourses - controversies over conversion, disputesover music before worshipping centres and burial grounddisputes – were seen all around Kerala in that period.

7. The suffix 'Temple' to Sree Kurumba may be a modern sub-stitute for Kavu.

8. T. Sreedharan(54), Marad, fisherman, interviewed on10.1.2009.

9. A. Prabhakaran(60), Marad, interview on 25.12.2008.10. T. Sreedharan, Marad.11. A. Prabhakaran, Marad.12. Among the Arayas, there was a belief that it was they who got

the idol of Karimakan Kavu from the sea. A.Prabhakaran,Marad.

13. A. Prabhakaran, Marad.14. D. R, No.3799/36 dated, 21.5.1936, KRA.15. R.Dis.No. 5582/36 dated 1.4.1938, KRA.16. Letter from Beypore Panchayath Board President to the

Collector of Malabar dated 24.11.1936. in Ibid.17. The Proceedings of the Meeting of the Beypore Panchayath

Board held on 21-12-1936, in Ibid.18. Order of the Collector in Ibid.19. Mathrubhoomi Daily, 29th March, 1954.20. Periyambra Sreedharan(75), Beypore, interview conducted

on 28.12.2008.Also see M.Balakrishnan,“’54 le NaduvattamSambhavam Thamaskarikkapedunna Yadharthyangal”, Ke-sariWeekly,5th November 2006;P.Vasu(62),Beypore Beach,interview on 25.12.2008; Alappatt Bhaskaran(63), Marad,Member, CPM, Interview on 25.12.2008.

21. “…there are strong possibilities that any narration of collec-tive violence may be subjective, presenting a jaundiced viewof the whole truth. Nevertheless, it is the current of the fu-ture potential of such a narrative as a weapon in the strugglefor power, which makes it an interesting subject of study”,Riaz Ahmed, “Gujarat Violence: Meaning and implications”,


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EPW commentary, May 18, 2002.22. A marriage procession from Puthiyara to Panniyankara was

prevented in 1954 from proceeding by the Kallayi Mosqueand one Koyatti was arrested,Mathrubhoomi Daily,dated 10thMay, 1954.

23. A case of preventing a Kavadi procession at the PayyanackalBeach and assaulting the members of the procession onMarch 15th came before the First Class Magistrate, Calicuton May 15th 1954,Mathrubhoomi Daily,dated 16thMay,1954.

24. Mathrubhoomi Daily, dated 19th August 1955. The names ofthe punished, P. Ibrahim, V.P.Kunhappu, K.MuhammedKutty, P. Veeran Koya, P. Kuncheedutty, K.P.Saidali,Aboobacker, P. Moideen Koya, P.P.Veeran Koya, K.KunchiKoya, N. Koyassan, K.T.Muhammed, A.V. MoideenKoya Haji, Narimukkil Ahmed Kutty, N.C. Abdu Rahman.

25. See the file, R.Dis-18684/59 – dated, 30.3.1961,KRA.26. Petition of the Muslims to the Collector of Kozhikode in the

file, Ibid.27. To get training, a minimum qualification was fixed. The fish-

ermen who completed the 5th standard were given training.There was an apprehension among the political activists thatthis criterion would negatively affect the Pudu-Islam sectionof fishers, Proceedings of Kerala Legislative Assembly(PKLA), 1st session, 22nd January, 1963, Vol.XVI, No. 11,*326 (14), p.932.

28. Further, Mukkuva, Mokaya, Araya, Vala, Nulaya etc. werejointly referred to as Dheevara through a Government Or-der in 1961 . For administrative purposes, these groups wereclubbed into one—the dheevaras— giving them the OtherBackward Community status (OBC) because of their socialand educational backwardness.

29. Arayachantakath Kesavan, a leading Araya of Marad, whileexplaining the establishment of AS says that ‘when I re-turned from Kochi I found a structure there and when


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enquired I came to know that that is the Madrassa. Then wethought that we also should have something like that’.Satyakam Joshi, while discussing the communalisationamong the tribals of Dang District of Gujarat, says that thechristianisation of the tribals initiated a counter ‘church’ likemovement, Swaminarayan sect, among them to resist it. Itshows that drawing the model from the enemy other is an accept-ed norm in communalisation. See “Tribals Missionaries andSadhus Understanding Violence in the Dangs”, EPW Spe-cial Articles, September 11, 1999.

30. “All round efforts must be made to boost our export trade infish and fish products to the maximum extent in view of theimperative need for foreign exchange. The U.S. market canbe fully exploited by exporting more and more prawns.Driedprawns were in great demand in Burma and salted fish inCeylon, the increasing demand for fish meal in Germany andNetherlands has to be met”, An Economic Review, Kerala,(ERK-) 1962, Thiruvananthapuram, 1963, p.32.

31. P.R.G.Mathur,The Mappila Fisherfolk of Kerala A Study in inter-relationship between Habitat, Technology, Economy, Society and Cul-ture, Kerala Historical Society, Trivandrum, 1977,p.2.

32. Interview with the fishermen of Ottummal Beach, Parap-panangadi, 25.10.2003.

33. T.Sreerekha,“Social Conflict in Beypore:A Study of CertainIncidents Between 1950-1985”, Unpublished MA Disserta-tion, Department of History, University of Calicut, 2008,pp.28-30.

34. A. Kesavan (78), former fisherman, interview on 10.1.2009.35. Alappatt Bhaskaran(63), Marad, Interview on 25.12.200836. For example the state reduced Kerosene permit to fisher-

men from 1000 litters to 350 litters.37. It is said that it was after the physical conflagrations between

the Araya and Puthu-Islam fishers in 1974 that the practice offixing flags of distinct colours - Green for Puthu-Islam and


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Yellow for Araya - on fishing vessels started at Marad. T.Sreerekha, Op Cit. p.28.

ReferencesC Fuller, C.J., The Nayars Today, Cambridge University Press,

London,1976C Mathew, George, Communal Road to a Secular Kerala, concept

publishing company, New Delhi, 1989.C Miller, Roland E., Mappila Muslims of Kerala A Study in Islamic

Trends, Orient Longman, Madras, 1976.C Rajendran, G., The Ezhava Community and Kerala Politics, the

Kerala Academy of Political Science, Trivandrum, 1974.

Acknowledgement

I am extremely thankful to my supervisor Prof. (Dr) K.N.Ganesh for the enduring encouragement during my doctor-al research on the communal formations in Malabar Fishery.Dr. Dinesan Vadakkiniyil read and commented on the earli-er draft, Abhilash M made suggestions and typographic cor-rections in the text, just prior to its submission.Thank you all.


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““The bandit is always the hero, the defender, the avengerof the people, the irreconcilable enemy of every state, so-cial or civil regime, the fighter in the life and death againstthe civilization of state, aristocracy, bureaucracy andclergy”

- Bakunin

alabar, in the late eighteenth century, was indeed thedomain of the violent responses from the part of the

indigenous people or rebels, especially some local rulers andMappila chiefs. As shrewd warriors, the Mappilas remaineddefiant towards external forces, whether it was Mysoreans orthe British. Those rebellions led by the Mappila rebels alongwith other sections of people who shared such feelings, werecharacterized by the British as ‘Moplah disturbances’, andmany records such as Diaries and Letters that belong to theclose of 18th century and beginning of 19th century widelyaddressed the problem of rebellion. Those revolts in south-ern districts, according to Walter Ewer’s [a former member of

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COUNTER VOICES TO THE EARLY BRITISH STATE... 169

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Counter Voices to the Early BritishState: Unni Mootta Mooppan andChemban Pokker, the PrimitiveRebels from South Malabar

E Mujeebu Rehman. M.P

the Court of Directors] descriptions had practically eliminat-ed the Company's government in those parts. To a wider areaincluding from Tanur to Chavakkad, the road from Calicut toCochin upward 30 miles, the general feeling was that, therewas no government than in the deserts of Saudi Arabia.1

The agricultural class of Mappilas was staunch con-tenders of the British state and its policies and had pursued di-rect and indirect forms of resistance, and because of whichthey were referred to as ‘outrageous’, and 'ruffians' by theBritish. The perceptions of the Joint Commissioners on theMappilas are found recorded in this way, that "…they neverwould voluntarily or quietly submit to pay the revenue..."2 Itmeans that the Moopans, the erstwhile revenue administra-tors under Tipu Sultan refused to pay the revenue and had ob-structed the British from collecting the revenue. The mostdangerous of this genre of rebels, according to British, wereElampilasseri Unni Mootta Moopan and Chemban Pokker,whose resistance haunted the British in the initial phase of theestablishment of colonial state.

Generally, the historians of modern Kerala neglectedsuch a heroic phase of anti colonial struggles partly becauseof their predilections or by the conceptual barriers3. In theconventional sense, the ‘disturbances’ of a microscopic mi-nority didn’t deserve any sort of scholarly attention. May bebecause, it lacked any organizational structure, ideologicalplane or popular base. The present paper seeks to explore thenature of the resistance against the colonial state led by theMappila chiefs, especially the two rebels as the torch-bearersof anti- British struggles. And it is also intended to make anexamination on the Hobsbawmian concept of ‘Primitiverebels’ with reference to these Mappila rebels.

As the British maintained, the early responses to the


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British state were not at all isolated incidents. Rather, thosewere having a wider link connecting the Pazhassi’s forest hideout in the north through South Malabar to the abode of Tamilrebels with an ideology of resistance. As the records reveal,there were at least half a dozen of prominent Mappila chief-tains such as Attan Gurukkal4, Chemban Pokker, Elampi-lasseri Unni Mootta, Hydros Kutty and Unni Avaran. UnniMootta in the area from Manjeri to Nilambur, ChembanPokker from Malappuram to Tirurangadi and Hydros kutty5

in Ponnani resisted the British. Mannarkkad, Thamarasseri,Pulavayi, Vettatunad, Cheranad and Eranad were importantcentres of their activities. The mistaken notions prevalent inregard to ownership in the land appears to have been to a largeextent at the bottom of these disturbances, which assumedthe aspect of fraction fights for supremacy between Hindusand Muhammedans6. These rebels created chaos and confu-sion in the British circles.

It is quite sure that unrecorded or lesser known rebels alsohad fought against the colonial state independently or in col-laboration with those ‘master rebels’. The rebel leaders underconsideration of this paper, Elampilasseri Unni MoottaMooppan and Chemban Pokker, deserve special focus due tovarious reasons. The most striking aspect of their career in-deed is the invariably formidable stance they took with regardto the exploitative British state.Chemban Pokker belonged toChernad taluk,7 though he shifted to comparatively danger-ous zones in order to materialise his operations. According toC.K. Kareem, Unni Mootta Mooppan belonged to Elampi-lasseri near Cherpulassery, which was a village in modern Ot-tappalam taluk of Palakkad district8. We have ample refer-ences to the alliance of these two leaders along with theircomrades literally created headache to the British.


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The Company was alarmed by the new developments andbecame very much concerned over the defiant nature of theMappilas in South Malabar. The Joint Commissioners’ Re-port depicted the Mappila rebels as ‘bands of public robbers,some of whom were powerful to defy the British efforts to re-duce the power of Tippoo, pretending to submit to his au-thority or even undertake his service, they were still capable ofletting loose their retainers to plunder the Sultan’s own free-booters who for their haunts and Unni Mootta Mooppa, whois described by Capt. Bowls (during his command at An-garyppar, the capital of Velatre [Valluvanad] in a letter ofDec.1792), as ‘an open avowed robber’. ‘He was having sever-al places of residence in different parts of the country, withhis principal strongholds in the jungles, fortified with loopholes and with a dike’9.

According to an account on Unni Mootta Mooppan, hehad kept with him four head Moopans (or head of the gangs),and 200 armed men, besides many other inferiors who infestthe jungles, and pray him tribute, and acknowledging him fortheir chief, join him when required10. The Mappilas of Vella-tre [Valluvanad] are depicted in colonial writings as the peopleof some kind of habits and practices of banditry. The JointCommissioners write, ‘…the principals or headmen of thisbanditti [banditry] having already enriched themselves by wayof life, had from about the middle of the year 1792, appeared,from fear of our government, to disband, though they had atthe same time secretly retained their followers, who until thearrival of the battalion at Angarypar [Angadippuram] usedfrequently at night to assemble and commit depredations asusual, after which it was their custom immediately to dividethe spoil and to disperse’11.

One of the typical instances of depicting a rebel as a criminal


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and maligning whose character in the following way for whichno comparison can be offered. “…it afterwards appearedthat the above mentioned Unni Mootta Mooppa was alsoconcerned (as all these ‘jungle Mopillas’ more or less are) inthe nefarious traffic of kidnapping the children, male and fe-males of the Nayars, whom they afterwards conducted to theSea coast, to be sold to the commanders or super cargos ofEuropean vessels of exportation,but more particularly to theFrench at Mahe, and to the Dutch at Cochin…”12 In the sameparagraph it is stated that the Commissioners were contem-plating on to frame and publish certain regulations denounc-ing punishment by penalties, fines, scourging, against childstealers in the purchase or sale of children for exportation.But the Company feared retaliation from the part of ‘jungle’Mappilas as they would lose the emoluments from the busi-ness. Maj. Dow’s recommendations to avoid such practiceswas the member of the Commission or the Secretary shouldset apart two days in a week, to hear all the complaints and allredress and grievances;but owing partly to the extent of pow-ers. This enlightenment of the government shed light to thefact that the rebellions were essentially emerged out of theproblems created by the new state and policies.

The immediate causative factor for the breaking out therebellions or recalcitrance was the British policies. More im-portantly, by the Company administration, drastic changeswere occurred in agrarian relations. Logan in his reportwrites: “The Bombay authorities and afterwards the Madrasauthorities recognized janmi as absolute owner of his holdingand free to take as big a share of the produce of the soil as hecould screw out of the classes beneath him” [cited from Lo-gan Special Commissioner’s Report, para, 67].There was alsoone rarely appraised fact that was a byproduct of the Mysorean


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administration. It was the undisturbed possession of land un-der Mysoreans for nearly three decades by the Kanamdars,mostly the Mappilas at the time of the Mysoreans,made themindependent of the janmis and gave them absolute right overthe land they held. But when janmis were placed over theirheads,and when janmis began to exact more money under theprotection of the company’s government the Mappilas ofSouth Malabar started to their life and death struggle toBritish Government13.

Apart from which, the role of Mooppans also was remark-able in the outbreak of rebellions. The erstwhile Mysoreanadministration had appointed a number of Mooppans in Er-anad14. When the British Company’s government decided toinstall its military establishment in the troubled areas, theCommissioners recommended to appoint Mooppans andother officers under them as Mysoreans did. Thus in Vettat-tunad and Ponnani one Mooppan each was appointed with 25mensem and under them 50 armed Mappilas each at Rs. 4were appointed. At Velattore, 100 armed Mappilas under twoMooppans were also employed on the same pay15. But the au-thority of the Mooppans was limited to the revenue collec-tion and also to help the English officers by appraising thewhereabouts of the refractory chieftains and rebels. Apartfrom the Mooppans there was a well established system ofpolice in the districts, where Mappilas were in a majority16.Mooppans could not accept the new rulers,who will dislocatetheir political clout as well as economic/revenue returns.What they opposed was not the payment of dues, but duesover and above the customary share, as demanded by theEnglish. It was also possible that they were not accepting theright of the English to collect taxes from them17, the samefeeling they previously conveyed to the Mysorean administrators.


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It is believed that the fight against the British by the Map-pila rebels was started in the year 1792 itself and ended thefirst phase by 180518. The first revolt was by Unni MoottaMooppan of Elampulassery amsom. He was an influentialMappila chieftain entrusted with the collection of revenuesof that amsom by Tipu Sultan’s officers19. Unni Mootta, ac-cording to the records, was a seasoned general and a shrewdpolitician who organized a strong army, built numerous forti-fied palaces and garrisoned them with his own men.He main-tained a large band of soldiers who were trained in the gueril-la warfare.According to C.K.Kareem, it was alleged time andagain by the English records that Unni Mootta was in contin-uous correspondence with Tipu Sultan who instigated him tofight against the English and clear them off from the coasts ofMalabar. English records claim that a lot of such letters ofTipu were obtained by the English, when they captured thefortified palace of Unni Mootta20. The Mysorean army alsohad experienced the resistance raised by these figures inSouth Malabar.There is also an opinion that ‘significant num-ber of the Moopans, military labour contractors left to theirown resources after the collapse of the Mysorean military.They were at the center of a displaced population and a landwithout claimants, besides being in touch with the vibranteconomy of the coast through Mappila head load carriers. Alife of arms continued to be attractive as a route for social mo-bility’21.

Borrowing the derogatory remarks of the Joint Commis-sioners,William Logan states that the best known chief of thebanditry was Elampilasseri Unni Mootta Moopan,with forti-fied house in the jungles at a place called, ‘Tereangnanor’ inthe records and who kept a routine of a hundred armedmen22. Logan continues that he had declined to submit to the


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Honourable Company’s protection when asked to do so byone of the Company’s military officers, unless he were grant-ed a pension, because he said his followers had no means ofsubsistence beyond what they could get by robbing their neighbours23.

Previously Unni Mootta had close links with Tipu Sultan.The Mappila chiefs Unni Mootta Mooppan, Chemban Pock-er and Athan Gurukkal had enhanced their power and influ-ence through their association with Tipu24. Under ArshedBeg Khan Unni Mootta was employed as hundred armedmen as regular employees. Apart from collection it was theirduty to maintain law and order in their area. Mootta enjoyedgreat privileges and the local people extended support to-wards him. He had a number of fortified houses in differentparts of the district25. Unni Mootta had fought with Tipu’sarmy at Travancore and had attacked Munnar. He had foughtagainst British in 1791. However, at last Unni Mootta turnedagainst Tipu in his attempt to maintain local authority and hadrefused an offer to his estates on pension26.

Even after the annexation of Malabar by the British, UnniMootta continued to maintain his armed followers and col-lected taxes from the people of South Malabar.27 When UnniMootta raised claim over his territory, the British didn’t con-cede. British recognized him as their enemy as he had foughtagainst them in third Anglo- Mysore war. Other Mappilarebels whom we mentioned previously also raised such claimsover their concerned territories. Mr. Stevens, superintendentof the Southern district, reported that Unni Mootha Moopanwas the chief of all Mappila Moopans. He had possessed afortified house in the jungle, about fourteen miles distantfrom Cherpulasseri, the seat of the southern superintenden-cy. He, as the British thought, would assist in chastising theother disturbers of the peace but being himself in reality the


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secret spring and mover of every disorder.28 Unni Mootta hadraised stiff resistance to Tipu's army and in 1786-87, ArshadBeg was forced to take him with 100 followers.

Unni Mootta had made alliance with two dissident rajas ofMalabar, the Prince of Patinhare Kovilakam of Zamorin andthe Palakkad raja, Kunji Acchan29 in his anti- British protests.Some Gowndan poligars from Coimbatore, who had rebelledagainst Tipu,had also joined with Unni Mootta30.He had em-ployed several former sepoys of Nawab of Arcot as well asmerchants and robbers from the coast. Besides, he had alsoemployed a ‘fakir’ to read Persian and employed two Brah-mins to gather intelligence and beat ‘nagara’ [nagada- the tradi-tional drum] as a symbol of sovereignty.Those ‘royal’ preten-sions- a predilection for Persian over Arabic and the creationof information system arose from the Mysoren incursion31.Unni Mootta was a good warrior and a diplomat who con-ducted a series of guerilla warfare against the British32.

Since the possibility of the amicable solution was more orless proved to be futile, the British were thinking of an armedattack. The offer of a general pardon to the rebellious Mappi-las was treated with neglect especially by Unni Mootha,whichagain created an atmosphere of war. His army was consistedof exclusive Mappilas, several Carnatic sepoys and he had ahabit of correspondence with the power above the ghats[probably the Mysore], who had thousands of his depend-ents.On May 20, 1792,Maj.Dow ordered to march to Velatiriwith all speed to do whatever need to maintain peace aftercapturing Mootta33. As per Maj. Dow's orders, Captain Bur-chall marched to Unni Moota and after surrounding his forti-fied place of abode passed almost the entire day in unsuccess-fully endeavouring to induce him to come into his camp andreturn with him to Cherpulasseri. Though fierce battle was


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held at until the night, Unni Moota escaped when the "moonwas going down"; he retreated with his armed men retreatedto jungles. From the palace the British could get a number ofletters sent by Tipu requiring Unnimmootta to fight againstBritish34.

Maj. Dow's recommendations with regard to the repress-ing future depredations were first, to appoint proper personsof their own tribe in conjunction with the government offi-cers, to collect the revenue from them and secondly, to disarmthem, as soon as it can be done with safety to prohibit themfrom going about armed.35 Accordingly in Vellattiri twomooppans with 100 were appointed and in Vettathunad onemooppan and 50 men appointed to Company’s service36.

The Joint Commissioners made rebels outlaws and de-clared an award of Rs.5000 each for Raja of Patinhare Kovi-lakam, Kunhi Achhan,Unni Mootta Moopan, ChembanPokker and Athan Gurukkal. It was only after a prolongedfight under Capt. Burchall that the confederation of the rebelforces was defeated. The Zamorin of Patinhare Kovilakomescaped to Travancore with his men when Kunji Achan sur-rendered to Maj. Ramney, who imprisoned the Raja Raja atTellicherry fort where he breathed his last37.However, the ab-sence of their comrades never disillusioned the rebels.

In the meanwhile, Chemban Pokker and Athan Gurukkalwere appointed as darogas with the power of hearing and de-ciding the civil suits of Rs.200 and possessing the power of in-flicting corporeal punishment. John Wye later reportedly re-pented on these two appointments ‘ two of the most worstand troublesome subjects in the southern division formerlyheld these offices, Chemban Pokker and Manjeri Athan Gu-rukkal in Eranad38’. As the rebels obstructed collection ofrevenue, the British changed their suppression to appeasement.


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As a result an agreement was signed between Maj.Murray andUnni Mootta on 4th May 1793.Agreement follows as follows:‘agreement between EEIC and Oona Mootta Moopa on theother part, that he (Oona Moota) agrees to become the friendof the Company and to give the country no molestation fromthis day on forward and it is hereby agreed by Maj.Murray thathe shall be considered as a friend. In conformation of this,hisestate of Elampulacheri is given to him with a promise of fur-ther marks of our favour that he have an appointment underour government on allowance in money in lieu of it, as shall beagreed hereafter’.The agreement was signed near Oorumpu-rum, on 8th May before Capt. Mac Donald, Lieutenants Stu-art and Burr39.

But he renewed his pretensions to a share of the revenueand began using black mail.40 The British were compelled tomake an interim agreement on 8th May 1794 with UnniMootha Moopan by Maj.Murray41 with a view to secure peaceto the country in his small district of Elampulasseri by offer-ing him an allowance of Rs.1000/- per annum.But Moosa re-fused the offer of pension and renewed his claim on revenueas he was not interested to be degraded as merely collector.The British at the same time was not ready to accept him interms of the Rajas. Mooppan started to gather his men andfortified his strongholds in different places. The British de-clared him an outlaw and again declared an award of Rs. 3000for his capture. [Supervisors Diary, June 30, 1794]42. Conse-quently, Capt. Mac. Donald had seized and demolished hisstronghold on the forest clad hill of Pantallur near Malappu-ram. It is entered in the supervisors’ diary that six other forti-fied houses were captured and pulled down by the English of-ficers. [Supervisors Diary, June 30, 1794].43

In the meanwhile Hydros was captured and sent to Botany


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Bay, an island in Australia, where he was sentenced to death.But the revolts continued by Unni Mootta and AthanGurikkal until 1797, when on the visit of commander Gener-al of Bombay to Malabar, the co’s officers signed a treaty withUnni Motta, restoring his estate of Elamulassery. Similaragreement was signed with Athan Gurukkal. When the talukof Eranad was relinquished by the Zamorin Athan Gurukkalwas placed at the head of police establishment consisting of100 men. Later on Unni Mootha Moopan was pardoned andrestored to his estate of Elampulasseri. Though he was par-doned the British records speak of his insurgencies in thecoming years as well.

But these arrangements didn’t last long. Utilising the op-portunity of peaceful agreements rebels continued with un-tiring spirit. They gathered more men and fortified more hideouts.Unni Mootta and Chempan Pokker published a declara-tion in an Ola to the people of Eranad and Valluvanaad call-ing them for an open revolt against the British. The Ola con-tained among many other things the disregard shown by theBritish against the Mappilas and their partiality towards thereinstated Rajas and janmis as to make them an instrument ofthe suppression of the Mappilas. In the meanwhile Britishhad to face challenges from Pazhassi Raja. Unni Mootta,Pokker,Gurukkal etc.had supported him.They were fightingvery enthusiastically. From 1800 to 1802, Unni Mootta andother rebels helped Pazhassi successfully to resist English.But in 1802 Unni Mootta was shot dead along with otherrebels in an attack on fortified house at Kaliparkil by Capt.Watson’s kolkars.44 It is reported that Pazhassi Raja embracedUnni Mootta ‘shedding bitter tears at the loss of his strongestally in the fight against the English’45.

Another rebel leader and comrade-in-arms of Mooppan


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was Chemban Poker, from the influential Chemban house-hold in the Tirurangadi region. [According to popular tradi-tion Chembans were businessmen in copper, Chempu whileIrumpans, another such family did business in iron, orIrumpu]. Chembans’ houses are still widespread in the adjoin-ing areas of Munniyur, Olakara, Peruvallur, Koduvaayur andother places. They were traditionally the substantial parambalandholders and primarily involved in cash crop cultivationand trade.The important thing to underscore is that they werenot a landlord household, instead the land was owned individ-ually. Thus an individual Chemban was a medium land ownerwho found a living by his surplus produce, to be exchanged inmarkets or ferries [Kadavu]. In the customary land system thisprocess was continued unhindered, as the cultivator paid pat-tam only on rented lands and cash crop farmer paid only thetolls [chungam] or dues on the market places [ayam]. Howeverby the introduction of the British administration, the taxationmeant that he had to pay taxes directly to the government as acertain share of produce which meant eating into the amountthat he exchanged in the market place.Majority of such farm-ers were garden farmers and not plantations n owners andsuch small owners had to bear the whole burden of the newtax policy. It was Chemban Pokker, remembered asPokkeruppaappa [grandfather Pokker] by the Chembans,raised a series of stiff resistance against the mighty Britishstate46.

As mentioned before, in order to avoid further distur-bances, Major Dow’s proposal of appointing Mappila offi-cials, Chemban Pokker was appointed by the Company as arevenue officer in Shernad47,but was arrested and imprisonedin Palakkad fort, allegedly on accusations of bribery. But heescaped from the fort and organized 250 armed men around


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him when the Southern Superintendent Thomas Baber at-tacked him. A severe fight occurred in which Baber’s armywas repulsed. After his position as a local magnate was estab-lished, several other smaller Moopans from Shernad and Er-anad joined him with six to forty men each.48 His success en-couraged Chemben to make a murder attempt on G.Waddell,the Southern superintendent,49 while he was proceedingfrom Angadippuram to Orampuram. In that attempt Pokkerwas secretly abetted by Athan Gurukkal, who had been in thecompany’s service since 1796 as the head of the police in Er-anad50.

Chemban Pokker and his men took control over the jun-gles between Kondotty and Kottakkal and created trouble fortax collectors and British forces in the area from Angadippu-ram to Tirurangadi. He found Urakam hills surrounded byjungles, lay in the passage from Perinthalmanna to Tiruranga-di as safer place for him. The taxes collected by the Britishfrom surrounding areas were transported via carts to Katch-ery at Tirurangadi and the Urakam forest provided an ideal lo-cation for looting of such carts51. He had also fought againstthe British in the hills and jungles of Tamarasseri along withPazhassi’s troops52. The power and influence asserted byPokker is palpable by a fortified house with small field pieces,probably three pounders, mounted on his house and on topof a shrine. He had also a retinue of 45 men with muskets andswords [Raja of Chirakkal then had only 200 adherents withhim]. It is believed that the merchants on the banks of theCalicut and Mahe rivers supplied arms and ammunition toChemban. He had also sent plam leaf ‘Olas’ to the people ofthe locality to remit the revenue to him53.

In response to the incidence of his attempt to kill Mr.Wad-del, the British succeeded in locating Pokker’s hide out and


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was forced to surrender.Accordingly,he was pardoned on hissecurity for good behaviour, according to a document signedin the Katcheri at Tirurangadi.The document reads, “he shallin future pay his negadie due to the Sircar, and in all mattersconduct himself as a peaceable good Kutiyan”54. ChempanPokker was pardoned on security of three persons was al-lowed to move freely.The sureties were Arikkod Mannad (sic)Kutty, father in law of Chemban Pokker, Karavannil Athanand and Chemmani Moothara Nair [Principal Collector,Mal-abar correspondence, vol. 2389, pp.26-28.] But Pokker wasresorted to violence covertly and an instance of killing of twoNair Kolkars was reported. His reply to which was that he or-dered to kill them because of their bad character. However,the British was not satisfied. Though they decided to seekKondotty Thangal’s assistance to combing out Pokker, it wasfailed. Commissioners directed to forfeit three sureties. Ac-cordingly, Arikkod Mannad Kutty, father in law of ChembanPokker and many relatives were imprisoned. It is reportedthat many women relatives of Pokker also were imprisoned.But these actions couldn’t bring Pokker to submit before thecompany55. Chemban Pokker along with his comrades UnniMootta and Athan Gurukkal were enthusiastically fightingagainst the British. Though Unni Mootta and Gurukkal werecaptured and killed, Chemben Pokker was still aligned withPazhassi Raja. However the Raja could not pursue his battlesagainst the British as he lost many associates at different occa-sions and lost spirit.Accordingly, in 1805he either committedsuicide or was killed by the English officers56. Pokker, thefaithful associate of the Raja also was fell along with his fol-lowers, in the skirmishes with the English troops.Afterwards,the government decides to confiscate the property of erst-while rebels and to distribute which to the original janmis.


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The British also tried to prevent the union of Mappilas withNayars,who were the most powerful sections of the society57.Pokker’s grave in Munniyur near Paruthikkad, at Kaliyaat-takkavu area is said to be the place of worship during the timeof ‘halilakkam’by the later rebels.Normally, the graves of themartyrs and spiritual leaders were sought after for blessingsby the later rebels.This fact also tempts us to think that Pokkerlost his life in the battle field.

Conclusion

The Mappila rebel chiefs of South Malabar heroicallychallenged the British government in the initial years of its es-tablishment. They launched a series of struggles from thevery beginning itself (1792) and continued up to 1817, mark-ing the early phase of resistance. The struggles were not sim-ply a law and order problem as the British tried to portray, butactually was the response towards the newly introduced re-forms in land rights, taxation etc. Those rebels had previous-ly battled against the Mysore rulers,when their authority as lo-cal chiefs was questioned. The prominent factor worked outin these struggles was intrusion of an external power in to theterritory of the so called Mooppans, local chiefs. Secondly,the chiefs such as Athan Gurukkal spoke the sufferings of theMappilas but never appealed in religious terms. As StephenFrederick Dale and K.N.Panikkar to a certain degree pro-pounds, the Islam as an ideological source of revolts shouldnot be left without critical analysis. That is studied in connec-tion with the reductionist position of seeing Islam as an ideo-logical base for every political act of Muslims. In more thanone sense this argument replicates the theory of fanaticism orlaw and order problem in a rather sophisticated manner. It is


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significant in this context that rebels such as Unni Mootta andAtthan Gurukkal had opposed creation of a new capital byTipu Sultan at Feroke58. Similarly, Pazhassi revolts were sus-tained and made extended to the other parts of Malabar bythese Mappila rebel leaders and their armed militia. It wasproved by the Company’s attempt to send special army to Er-anad and Chernad to prevent the Mappilas from extendingassistance to Pazhassi Raja. These rebels, as Eric Hobsbawmremarked were, ‘pre-political people’. What Antonio Gram-sci spoke of the south Italian peasants in the 1920’s applies togreat many groups, especially in the case of Mappila rebels.They are ‘in perpetual ferment but as a mass, incapable ofproviding a centralized expression for their aspirations andtheir needs’59. As in the European context, the early phase ofpeasant insurgency in South Malabar shared the features of‘pre-historic stage of social agitation’. The Mappila brigandsor the bandits, as the British labelled (in tune with the case ofpeasant rebels of Europe), were the peoples’ championsagainst the foreigners. The banditry as a pre-political phe-nomenon, is a rather primitive form of organized socialprotest, perhaps the most primitive, states Hobsbawm60. Inthat sense the Mappila Mooppans and their armed menshared the features of the primitive rebels, and were the pre-political people who inspired the rebels of Malabar or Keralaas a whole in the future and forever, giving way to the politicalprocedure.

End Note1. Wlater Ewer to Henry Dundas, 17th July, 1797, Home Misc.

Vol. 438 (India Office Library and Records, London), pp.194-95, cited in K. K. N. Kurup, Modern Kerala Studies in Socialand Agrarian Relations, New Delhi, 1988, p. 63, fn. 6.


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2. Report of a Joint Commission, 1792-93, [hence forth referred toas RJC.], Trivandrum, 2010, para 291, p. 270.

3. For instance, Ranajit Guha states that the elitist-Nationalisthistoriography had to wait until the emergence of Gandhijito explain the peasant movements of the colonial period...,See, idem,Elementary Aspects of Peasant insurgency in Colonial In-dia, Delhi, 1983(2002), p.4

4. There was also his grandson under the same name AthanKurikkal considered to be the ring leader of the revolt of1849; see, Gazetteers, Malappuram, op.cit., p.120.

5. Hydros Kutty is mistaken by Manatthala Hydros kuttyMooppan of Chavakkad, who resisted Tipu and becamemartyr. But the present Hydros was captured by the Britishwith the help of natives of Ponnani and deported to BotanyBay,Australia; see C.K.Kareem,Kerala and Her Culture An In-troduction, Trivandrum, 1971, p.19.

6. Logan, Malabar, p. 524.7. Chernad or Shernaad was a taluk in south west Malabar until

in 1860 it was merged with Eranad to form a new taluk whichretained the latter name. It was one of the ‘fanatic taluks’ [Er-anad, Valluvanad, and Shernad], as declared by the British.See, Conrad Wood, Moplah Rebellion and its Genesis, Delhi,1987, p.19; The villages of this taluk were Tirurangadi andadjoining villages such as Olakara, Mampooram,Trikkandiyur, Kakkad, Kelakkuricchi, Thenhippalam, Put-thur, Kodakkad, , Munniyur, Neduva etc. See, LieutenantsWard and Conner, A Descriptive Memoir of Malabar, Trivan-drum,1995 [1906],pp.129-31;K.N.Ganesh,Locality and Cul-ture in Kerala History The case of Tirurangadi, University of Cali-cut, 2010, p.120.

8. C.K. Kareem ed., Kerala District Gazetteers Palakkad District,Trivandrum, 1976, p.153]

9. R. J. C., para, 187.10. Ibid.


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11. Ibid.12. Ibid., Para, 188.13. C.K. Kareem Ed., Kerala District Gazatteers, Malappuram,

[henceforth referred to as Gazetteers, Malappuram],Publishedby Adoor K.K. Ramachandran Nair, State Editor, KeralaState Gazetteers, Trivandrum, 1986, p.103.

14. During the time Mysoreans, they appointed Mooppans witharmed forces under them for the purpose of maintaining lawand order in each locality. See, Gazetteers, Malappuram, op.cit.,p.97.

15. Gazetteers, Malappuram, op.cit., p.10316. Ibid., pp.97-98.17. K.N.Ganesh, op.cit., p.11418. P.K. Muhammad Kunhi, Muslingalum Kerala Samskaar-

avum,(Mal), Thrissur, 1993 repnt, [1982], p.15819. Gazetteers, Malappuram, op.cit., p.10420. C. K. Kareem, Kerala and Her Culture, op.cit., p.2021. Alexander Walker, Of Bowland Manuscripts, 1792-1810, MS

13610, National Library of Scotland, cited in Dilip M.Menon, ‘Houses by the Sea,State Formation Experiments inMalabar, 1760-1800’, EPW, July17, 1999, p.2001.

22. William Logan, Malabar, Vol.1, Madras, 1951[1887], p.48523. Ibid., 24. K.N.Panikkar,Against Lord and State, Delhi,1992 (1989),p.5525. Gazetteers, Malappuram, op.cit., p.10426. Joint Committee Diary 1794, iii 1158; iv 1243; Supervisor’s

Diaries, Political 1794, p.136, cited in Dilip M Menon,op.cit.,p.2002.

27. K.N. Panikkar, op.cit., p.5728. RJC, Para 287, p. 268.29. C. K. Kareem, Kerala and Her Culture, op.cit., p.2030. Logan, Malabar, op.cit.,p.49631. Dilip M Menon, op.cit., p.200232. P. K. Muhammed Kunhi, op.cit., p.158


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33. Foreign. Misc. S.No. 55, para 213, pp. 261-62, cited inGazetteers, Malappuram, op.cit., p.105

34. Foreign. Misc. S.No. 55, pp. 284-85, cited in ibid.35. RJC., para, 293, p. 270.36. Gazetteers, Malappuram, op.cit., p.10637. Ibid., pp. 106-07.38. John W. Wye, Report, 1801, p.9, cited in Ibid., p.10739. William Logan, ed.,A Collection of Treaties Engagements and oth-

er papers of importance Relating to British Affairs in Malabar,Trivandrum, 1998[1879], Part.II, No. ii. LXXVIII, p. 218.

40. Logan, Malabar, p. 501.41. William Logan, Treaties, op.cit.42. Gazetteers, Malappuram, op.cit., p.110.43. Ibid.44. Letter from Capt. Watson, dtd. June 29, 1802, from the Mal-

abar Supervisor’s Diary,TN Archives, cited in Gazetteers,Ma-lappuram, op.cit., p. 118.

45. C. K. Kareem, Kerala and Her Culture, op.cit.,pp.20-2146. KN Ganesh, op.cit., pp.114-15.47. There is also one version of record that Chemban Pokker , a

native Shernaad was originally in the British service as a po-liceman, but later contacted Unni Mootta and became arebel; See, K.N. Ganesh, op.cit., p115.

48. Dilip Menon, op.cit., p. 2002, cited from Walker MS 136008;Malabar District Report, Secret, 1800,p.158.

49. Secret and Political Department Diaries [SPDD], No. 88,1800, pp.732-37.

50. Logan, Malabar, op.cit., p. 527.51. KN Ganesh, op.cit., p.123.52. K. Rajayyan, South Indian Rebellion, The First War of Indepen-

dence, 1800-1801, Mysore, 1971, p.18153. Alexander Walker,MS, op.cit., 13613, cited in Dilip M Menon,

op.cit., p.2002.54. William Logan, ed., Treaties, No. CCXVI, p.337


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55. Gazetteers, Malappuram, op.cit., pp.117-1856. Ibid.,pp.118-1957. Ibid.,p.11958. Dilip M Menon, op.cit., p.2002 59. University of Manchester


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Øn¬ B-[p-\n-Im¿-∞-Øn-ep-≈ tlm-´-ep-Iƒ cq-]-s∏-Sp-

∂Xv. B-`y-¥-c-am-bn B-h-iy-am-bn h-∂ bm-{X-Iƒ A-°m-

eØp h¿-≤n-°p-∂p-≠v. s]m-Xp-afi-e-Øn-te-°p-≈ hn-Im-

k-hpw hn-e-b-\-hpw B-cw-`n-°p-∂p-sh-¶n-epw Pm-Xn-hy-h-ÿ-

bp-sS Nn-”-ßƒ B-Zy-Im-e tlm-´-ep-I-fn¬ ]-e-X-c-Øn¬

hn-\y-kn-°-s∏-ń-cp-∂p. A-hn-sS \n-c-Øn-h-®n-cp-∂ hn-`-h-

ßƒ H-tc-k-a-bw Pm-Xn-tZym-X-I-ßƒ Iq-Sn-bm-bn-cp-∂p. ]p-´v

Cu-g-h-cp-sS tlm-´-ep-I-fp-sS Xn-cn-®-dn-b¬ ap-{Z Iq-Sn-bm-bn-

cp∂p. A-hn-sS ta¬-Pm-Xn-°m¿ I-b-dm-dn-√.{_m-“-W¿-°p-

am{X-ap-≈ tlm-´-ep-I-fn¬ A-h-cp-sS H-Sp-ßm-Ø hr-Øn-

t_m-[w hr-Øn-lo-\-am-°n-Xo¿-°p-∂-Xn-s\-°p-dn-®v Im-Wn-

∏-øq¿ kv-a-cn-°p-∂p-≠v.7 tlm-´-ep-I-sf B-[p-\n-I-X-bp-

sSbpw B-[p-\n-I s]m-Xp-a-Wv-U-e-Øn-s‚-bpw A-S-bm-f-ß-

fm-bn hn-e-bn-cp-Øp-∂-h¿ ]-e-t∏m-gpw C-h hn-kv-a-cn-®n-´p-≠v.

B-Zy-Im-e-Øv cq-]-s∏-´ `-£-W-hn-X-c-W-ÿm-]-\-ßƒ

]pe¿-Øp-∂ Pm-Xn A-kv-]r-iy-X-sb ]-e \n-e-I-fn¬ F-Xn¿-

Øp-sIm-≠p-Iq-Sn-bm-Wv B-[p-\n-I tlm-´-ep-I-fn-te-°p-≈

]cn-Wm-aw tI-c-f-Øn¬ \-S-∂-Xv8.k-kym-lm-c-hpw k-Zy-

bpsS Nn-´-I-fpw C-∂-sØ \n-e-bn¬ km¿-Δ-{Xn-I-h¬-°-cn-

°p-∂-Xn¬ ]n¬-°m-e-Øv D-Up-∏n/{_m-“-Wmƒ tlm-´-ep-I-

fm-Wv \n¿-Æm-b-I ]-¶p-h-ln-®-Xv9.

B-[p-\n-I a-[y-h¿-K-a-e-bm-fn-kz-Xz-cq-]o-I-c-W {]-{In-b-

bn¬-Ø-s∂ k-ky-`-£-W-hpw k-Zy-bpw D-b¿-∂ km-aq-ln-I

]-Z-hn ssI-h-cn-®-Xn-s‚ A-S-bm-f-ß-fp-≠v. B-[p-\n-I-X-bp-sS

]-cn-jv-I-c-W-bp-‡n `-£-W-hy-h-lm-cØn-epw {]-h¿-Øn-

®ncp-∂p. B-[p-\n-I-]q¿-h-k-aq-l-Øn¬ tI-c-f-Øn¬

ssh-hn-[y-am¿-∂ k-ky-`-£-W-hpw a-’y-amw-k-`-£-W-hpw


SAJE

EV. P

.V

\n-e-\n-∂n-cp-∂p. Pm-Xo-b-am-b A-kv-]r-iy-X-Iƒ-°p-≈n-epw

kº-∂-am-bt\m¨ ̀ -£-W-ß-fp-sS ]m-c-º-cyw tI-c-f-Øn¬

Hm-tcm hn-`m-K-Øn-\pw D-≠m-bn-cp-∂p. {_m-“-W¿-am-{X-am-bn-

cp-∂p k-kym-lm-cn-Iƒ. a-‰p ta¬-Pm-Xn-hn-`m-K-°m¿ Xm-c-X-

tay-\ amw-k-`p-°p-I-fm-bn-cp-∂p. Ip-©≥-\-ºym-cp-sS Xp-≈¬-

Ir-Xn-I-fn¬ {_m-“-W-c-√m-Ø A-hm-¥-c-hn-`m-K-ß-fp-sS

kZy-h-´-ß-fp-sS Zo¿-L-am-b hn-h-c-W-ß-fp-≠v. {_m-“-W-k-

Zy-°v k-ky-`-£-Ww am-{X-am-bn-cp-s∂-¶n¬ \m-b¿-k-Zy-bn¬

k-tky-X-c-hn-`-h-ß-fp-ap-≠m-bn-cp-∂p. \m-b-∑m¿ \m-bm-´p-

Im¿-Iq-Sn B-bn-cp-∂-Xp-sIm-≠v Im-´p-ar-K-ß-fp-sS amw-kw

Ah-cp-sS `-£-W-Øn¬ \n-›-b-am-bpw Dƒ-s∏-ń-cp-∂p.

"koXm-kz-bw-h-c'Øn¬ Im-ń-epw I-S-en-epw Im-b-en-epw Ip-f-

Ønepw D-≈ km-[-\-ßƒ A-h-cp-sS `-£y-hn-`-h-ß-fm-bn

At±-lw ]-d-bp-∂p-≠v 10. tIm-gn-bpw ]-∂n-bpw A-h-bn¬-

s]Spw. Cu-g-h¿-sXm-´v Xm-tg-°p-≈ Pm-Xn-t{i-Wn-I-fn¬ a¬-

ky-amw-k-ß-fp-sS ssh-hn-[yw G-dpw."]q-am-ssX-s]m-∂-Ω'

t]m-ep-≈ \m-S≥ ]m-´p-I-fn-epw A-h¿-W-cp-sS amw-km-lm-c-

Øn-s‚ hn-i-Z-am-b Nn-{X-ß-fp-≠v. a-Wn-{]-hm-f-Ir-Xn-bm-b

DÆp-\o-en-k-tμ-i-˛-Øn¬ hn-i-Z-am-b ÿ-e-h¿-Æ-\-s°m-∏w

hn¬-]-\-°p-sh-® ]-e-X-cw a-’y-ß-fp-sS hn-h-c-W-ß-fpw

e`y-am-Wv11.

tI-c-f-Øn-se ap-…ow/kp-dn-bm-\n {In-kv-Xy≥ hn-`m-K-ßƒ

t\m¨-hn-`-h-ß-fp-sS I-Sp-Ø B-cm-[-I-cm-bn-cp-∂p. a-X-]-c-

am-b ]n¥pW _o-^v, t]m¿-°v Xp-S-ßn-b hn-`-h-ß-fn¬

Ah¿-°v A-\q-Iq-e-am-bp-≠m-bn-cp-∂p. bq-tdm-]y≥ km-∂n-[yw

amw-km-lm-c-Øn-\v A-\p-Iq-e-am-bn D-≠m-bn-cp-∂p-sh-¶n-epw

{_n-ó-jp-Im¿-°p ap≥-]v tKm-h-[w C-hn-sS X-S-b-s∏-ń-

cp∂p12. ap-…ow /kp-dn-bm-\n {In-kv-Xym-\n hn-`m-K-ßƒ a¬-

ky-amw-k `-£-W-ß-fp-sS ]m-N-I-ß-fn¬ H-cp-X-cw Ip-eo-

\Xzw kq-£n-®-Xp-sIm-≠v A-h¿-W P-\-X-I-fp-sS ]m-N-I-co-

Xn-bn¬-\n-∂pw A-h hy-Xy-kv-X-am-bn. H-tc ̀ -£-Ww I-gn-°p-

tºm-gpw. A-h¿-W-cn¬-\n-∂v H-c-I-ew A-h¿ kq-£n-®n-cp-∂p.


VOL

7C

ISSU

E 1C

JAN

UA

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016

kp-dn-bm-\n {In-kv-Xym-\n-Iƒ hn-tZ-i-]m-N-Iw t_m-[-]q¿-Δw

A-\p-I-cn-°p-I-bpw ]p-d-ta \n-∂v in-£-Ww t\-Sp-I-bpw

sNøp-∂p-≠v13. a-’y-amw-k ]m-N-I-hn-[n-bp-sS Ip-eo-\-am-b

kp-dn-bm-\n {In-kv-Xy≥ co-Xn-Iƒ "kp-dn-bm-\n A-Sp-°-f'F-∂

{K-Ÿ-Øn¬ e-Xn-I tPm¿-÷v B-th-i-I-c-am-bn hn-h-cn-°p-

∂p-≠v.

F-∂m¬ Cu ̀ -£-W-hn-`-h-ß-sfm-∂pw B-[p-\n-I tI-c-f-

Øn-s‚ {]-Xn-\n-[m-\w h-ln-®n-√. ]-I-cw ]-c-º-cm-K-X-hpw

{_m-“-Wn-I-hp-am-b k-Zy-h-´-Øn-ep-≈ hn-`-h-ßƒ C-h-bv-°p-

ta¬ {]-t£-]n-°-s∏-Sp-∂-Xm-Wv B-[p-\n-I-X-bn¬ kw-`-hn-

®-Xv. ]m-c-º-cy-sØ X-I¿-sØ-dn-™v h-∂-Xm-bn hn-h-cn-°-

s∏-´ B-[p-\n-I-X-bn¬ kmw-kv-Im-cn-I-am-b ta¬-ss°

{_m“-W-{]-Xy-b-i-kv-{Xw B¿-÷n-s®-Sp-°p-∂-Xm-Wv B-[p-

\n-Io-I-c-W-Øn-epw tI-c-f-Øn-s‚ tZ-io-b-hm-Z-hy-h-lm-c-

Øn-epw ]n-∂o-Sv {]-I-S-am-bn-I-≠-Xv. _-lp-`q-cn-]-£-ap-≈ a-‰p

Pm-Xn-hn-̀ m-K-ß-fp-sS-bpw A-h¿-W-cp-sS-bpw ̀ -£-W-co-Xn-Ifpw

`-£-W-hn-`-h-ß-fpw B-[p-\n-I-X-bp-sS bp-‡n-°v \n-c-°m-

Ø-Xp-sIm-≠v A-h D-t]-£n-°-s∏-Sp-I-tbm ]-cn-jv-°-cn-°-

s∏-Sp-I-tbm sN-bv-Xp.

k-Zy-sb-°p-dn-®p-≈ ]-g-b km-ln-Xy-hn-h-c-W-ß-fn¬ B-

tLm-jn-°-s∏-Sp-∂ H-∂m-Wv {_m-“-W-k-Zy. A-Ø-cw hn-h-c-

W-ß-fp-am-bn _-‘-s∏-́ v A-i-\-km-ln-Xyw F-∂ H-cp hn-̀ m-Kw

1950˛-I-fn¬ \-Ωp-sS km-ln-Xy N¿-®-I-fn¬ C-Sw ]n-Sn-®n-

cp∂p14. A-i-\-t«m-I-ßƒ ]-g-b-Im-e-km-ln-Xy-c-N-\-I-fn¬-

\n-∂v ]n.`m-kv-I-c-\p-Æn-bpw k-am-l-cn-°p-∂p-≠v15. ]p-cp-jm¿-

∞-Iq-Øn-se {_m-“-W-cp-sS `-£-W-{]n-b-sØ hn-a¿-in-

°p∂ "A-i-\w' F-∂ ̀ m-Kw hn-i-Z-am-b k-Zy-h-´-ß-fp-sS hn-h-

c-W-am-Wv. A-Xn¬ hn-h-cn-°-s∏-Sp-∂ I-dn-°q-´p-Iƒ ]-e-Xpw

]n¬-°m-e tI-c-fo-b-k-Zy-I-fn¬ {]-[m-\-s∏-´-Xpw tZ-io-b-

amb k-º¿-°-ßƒ-km-[y-am-Ip-∂ L-´-Øn¬ C-X-c-{_m-

“W hn-`m-K-ß-fp-sS hn-`-h-ß-fp-am-bn Iq-ń-t®¿-°-s∏-´-Xp-

amWv. km-ºm-dpw c-k-hpw A-ß-s\ h-∂-Xm-Wv. A-i-\-


SAJE

EV. P

.V

kmln-Xy-Øn¬ hn-h-cn-°-s∏-´ Im-f≥, Hm-e≥, H-gn-®p-I-dn,

]®-Sn, D-t∏-cn, {]-Y-a≥ Xp-S-ßn-b hn-`-h-ßƒ Ip-d-®p-Iq-Sn I-

gn-™v Ip©≥-\-ºym-cp-sS {_m-lv-a-W k-Zy-I-fn-epw B-h¿-

Øn-°-s∏-Sp-∂p-≠v. k-Zy-I-fn-se {]m-tZ-in-I hy-Xy-kv-X-X-

Iƒ ]n¬-°m-e-Øv G-Io-I-cn-°-s∏-Sp-∂-Xv B-[p-\n-I tI-c-f-

Øn-s‚ cq-]o-I-c-W-hp-am-bn _-‘-s∏-´v \-S-°p-∂ {]-{In-b-

Iƒ-°vv k-am-¥-c-am-bm-Wv. hy-h-ÿm-]n-X-am-bn-Øo¿-∂

C-∂-sØ k-Zy-bp-sS {I-a-ßƒ hn-i-Z-am-bn {]-Xn-]m-Zn-°p-∂

]m-N-I-km-ln-Xyw X-s∂ C-t∏mƒ \n-e-hn¬ h-∂n-´p-≠v.

{_m-“-W-scm-gn-sI-bp-≈ ta¬-Pm-Xn hn-`m-K-ßƒ ]-g-b-

Im-e-Øp \-S-Øn-b k-Zy-I-fn¬ a-’y-amw-k-hn-̀ -h-ß-sf H-gn-®p

\n¿-Øn-bn-cp-∂n-√. Cu-g-h¿ A-h-cp-sS k-Zy-I-fn¬ a-’y-°-

dn-Iƒ [m-cm-f-am-bn D-]-tbm-Kn-®n-cp-∂p. F-∂m¬ km-aq-ln-I-

]-cn-jv-I-c-W-Øn-s‚ bp-‡n ]-e A-f-hp-I-fn¬ a-’y-amw-k-

ßƒ I-gn-®n-cp-∂ H-cp P-\-X-sb B-[p-\n-I-h¬-°-cn-°p-∂-

Xns‚ ̀ m-K-am-bn {_m-lv-a-W-h¬-°-cn-°p-I-bm-Wv sN-bv-X-Xv.

Z-fn-Xv \n-co-£-I¿ A-°m-cyw Nq-≠n-°m-Wn-°p-∂p-≠v16.

a’y-°-dn-°v ]-I-c-am-bn Cu-g-h¿-°v Kp-cp \n¿-t±-in-®-Xm-Wv

km-ºm¿. 1888˛¬ Kp-cp A-cp-hn-∏p-d-Øv \-S-Øn-b hm-hq-´p-

tbmKw Cu-g-h¿ Dƒ-s∏-sS-bp-≈ A-h¿-W-cp-sS ̀ -£-W-io-

esØ \-ho-I-cn-°m-\pw Du-´m≥ ]Tn-∏n-°m-\pw D-≈-Xm-bn-

cp∂p. ip-≤n-sb-°p-dn-®p-≈ {_m-“-Wn-I-k-¶¬-]w A-t_m-

[-am-bn A-Xn¬ {]-h¿-Øn-®n-cp-∂p. F-kv.F≥.Un.]n A-P-

≠-bn¬ ̀ -£-W-]-cn-jv-I-c-Ww A-∂v ap-Jy-C-\-am-bn-cp-∂p.

{]-tZ-in-I k-\ym-kn-kw-L-ßƒ [m-cm-f-ap-≠m-bn-cp-∂ h-S-

°≥ tI-c-f-Øn¬ a¬-ky-Øn-\v A-kv-]r-iy-X sX-°≥ tI-c-

f-Øn-ep-≈-hn-[w D-≠m-bn-cp-∂n-√. \n-cm-I-cn-°-s∏-´ a-’y-°-

dn-bp-sS Hm¿-Ω h-ln-°p-∂ H-cp I-dn-bm-bn h-S-°≥ k-Zy-bn¬

X-°m-fn-°-dn Dƒ-s∏-Sp-Øn-bn-´p-≠v. (D-≈n, X-°m-fn, tIm-fn-

v̂f-h¿ F-∂n-h tN¿-Øp-≠m-°p-∂ X-°m-fn-°-dn-°v sNΩo≥-

I-dn-bp-sS kzm-Zm-Wp-≈-Xv.)18. ]-e-t∏m-gpw hn-cp-≤-lm-c-am-bn

hn-h-cn-°-s∏-Sp-∂ h-kv-Xp-°-fm-Wv tam-cpw ao-\pw. B-tcm-Ky-


VOL

7C

ISSU

E 1C

JAN

UA

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016

hn-Nm-c-tØm-sSm-∏w c-≠p hy-Xy-kv-X h¿-§-Øn-se ̀ -£-W-

°-e¿-∏p-Iƒ H-gn-hm-°m-\p-≈ Nn-¥ A-Xn¬ A-¥¿-`-hn-®n-cn-

°p-∂p. F-∂m¬ h-S-°≥ tI-c-f-Øn-se {]-[m-\-s∏-´-Xpw ]-c-

º-cm-K-X-hp-am-b H-cp I-dn tam-tcm-gn-®p-sh-® ao≥-I-dn B-bn-

cp∂p.19 X-ß-fp-sS Np-‰p-]m-Sp-\n-∂pw e-`y-am-b h-kv-Xp-°-fpw

A-dn-hpw D-]-tbm-Kn-®v A-h-c-h¿-°v cp-Nn-bp-≈-Xpw C-jv-S-ap-

≈-Xp-am-b `-£-Ww X-øm-dm-°n-bn-cp-∂ H-cp P-\-X-sb

AXn¬-\n-∂v A-\y-h¬-°-cn-°p-I-bm-bn-cp-∂p an-j-\-dn-am¿

ap-X¬ \-thm-∞m-\-{]-h¿-Ø-I¿-h-sc sN-bv-X-Xv.

tI-c-f-Øn-se \-thm-∞m-\-k-a-c-ß-fn¬ ̀ -£-Ww-ap-Jy-

am-b H-cm-bp-[-am-bn-cp-∂p. `-£-W-sØ ap≥-\n¿-Øn-bp-≈

B-[p-\n-Io-I-c-W-{i-a-ß-fn¬ ap-Jy-am-bn-cp-∂p an-{i-t`m-P-\-

{]-ÿm-\w. an-{i-t`m-P-\w Pm-Xn-i-co-c-ßƒ-°n-S-bn-ep-≈ A-

I-ew Ip-d-bv-°p-sa-∂pw B-[p-\n-I tI-c-fo-b k-aq-l-sØ cq-

]-s∏-Sp-Øp-sa-∂pw A-∂v I-cp-X-s∏-´p.1913 ap-X¬ 1928 h-sc

{_-“-k-am-Pw, {io-cm-a-Ir-jv-W-an-j≥, ssh-Ip-WvT-kzm-an

{]ÿm-\w, B-fl-hn-Zym-kw-Lw, k-tlm-Z-c-kw-Lw, tIm¨-

{K-kv {]-ÿm-\w Xp-S-ßn-b-h-bp-sS B-`n-ap-Jy-Øn¬ i-‡-

amb F-Xn¿-∏p-Iƒ-°n-S-bn-epw \n-c-h-[n an-{i-t`m-P-\-ßƒ

]e-bn-S-Øm-bn kw-L-Sn-∏n-°-s∏-´p. A-Xn-s‚ km-aq-ln-I

hnπ-h-kz-`m-hw Aw-Ko-I-cn-®p-sIm-≠p-X-s∂ Pm-Xn-sb X-I¿-

°p-∂-Xn¬ A-Xn-\p-≈ ]-cn-an-Xn C-∂v Xn-cn-®-dn-b-s∏-ń-´p-≠v.

an-{i-t`m-P-\-Øn-ep-]-tbm-Kn-°-s∏-´ ̀ -£-Ww G-Xm-bn-cp-∂p.

k-h¿-W-am-b k-ky-`-£-W-am-bn-cp-∂p.A-h-cm-bn-cp-∂p A-Xv

hn-f-ºn-b-Xv. an-{i-t`m-P-\w Pm-Xn-sb im-co-cn-I-A-I-e-Øn-s‚

{]-iv-\w am-{X-am-bn ]-cn-an-X-s∏-Sp-Øp-I-am{X-a-√ A-h¿-W-

cpsS ̀ -£-W-hn-`-h-ß-fpw A-h-cp-sS ]m-N-I-I¿-Xr-Xz-hpw Xn-

c-kv-I-cn-°-s∏-Sp-I-tbm Aw-Ko-I-cn-°-s∏-Sm-sX t]m-hp-I-tbm

sN-bv-Xp20. \-thm-∞m-\-hy-h-lm-c-ßƒ Z-fn-X-cp-sS-bpw A-h¿-

Æ-cp-sS-bpw ]p-tcm-K-Xn-°p-th-≠n G-s‰-Sp-Ø I¿-Xr-Øz-]-Z-

hn A-h-cp-sS `-£-W-sØ F-∂-tØ-°pw A-]-cn-jv-Ir-X-

ambpw A-ip-≤-am-bpw A-S-bm-f-s∏-Sp-Øn. a-e-bm-fn-bp-sS


SAJE

EV. P

.V

s]mXp(tZ-io-b)`-£-W-io-e-Øn¬ A-h {]m-¥-h¬-°-cn-°-

s∏-Sp-I-bpw sN-bv-Xp. B-[p-\n-I-X-bp-sS ]-cn-jv-I-c-W-bp-‡n

Xt±-io-b P-\-X-bp-sS hn-]p-e-am-b a-’y-amw-k-`-£-W-tem-

I-sØ-bpw ]m-N-I-co-Xn-I-sf-bpw ap-Jy-[m-c-bn¬ \n-∂v am-‰p-

I-bpw cq-]-s∏-´p-h-∂ B-[p-\n-I tI-c-f-tZ-io-b-X-bp-sS {]-Xn-

\n-[m-\-am-bn k-h¿-W k-ky-`-£-W-sØ D-b¿-∂ ]-Z-hn-

bn¬ {]-Xn-jvTn-°p-I-bpw sN-bv-Xp. I-s≠-Sp-°-s∏-´ H-cp

]pXn-b ]m-c-º-cy-am-bn (inventing tradition) k-ky-`-£-Ww

A-h-X-cn-∏n-°-s∏-´p. Cu I-s≠-Sp-°-en¬ km-aq-ly-am-bn

Db¿-∂ t{i-Wn-bn¬-s∏-´ _p-≤n-Po-hn-Iƒ ap-Jy-]-¶p-h-

ln®p.

B-Zy-Im-e am-kn-I-I-fm-b hn-Zym-hn-t\m-Zn-\n, kv-{Xo, tI-c-

f-tI-k-cn, e-£v-an-`m-bn F-∂n-h-bn¬ k-ky-`-£-W-Øn-\v

A\p-Iq-e-am-b \n-c-h-[n-hm-Z-ßƒ C-tX Im-e-Øv D-b¿-∂p-h-

cp-∂p-≠v. ]-c-º-cm-K-X-am-b k-ky-̀ -£-W-Øn-s‚ ta-∑ A-Xnse

B-tcm-Ky-I-c-am-b h-i-ß-sf ap≥-\n¿-Øn A-Ø-cw hn-h-c-W-

ß-fn¬ B-h¿-Øn-°-s∏-Sp-∂p. tI-c-f-Øn-s‚ s]m-Xp-a-Wv-U-

e-Øn-s‚ hn-Im-k-Øn¬ C-Ø-cw B-i-b-ßƒ \n¿-Æm-b-I

]-¶p-h-ln-°p-∂p-≠v. X-an-gn¬ \n-∂pw k-am-\-am-b hm-Z-ßƒ

F.B¿.sh-¶n-Sm-N-e-]-Xn-bpw D-≤-cn-°p-∂p-≠v21. e-£v-an-`m-

bn-bn¬ {]-kn-≤o-Ir-X-am-b F≥.th-ep-∏n-≈-bp-sS "kq-{X-

hnZy, Ip-∂n≥-ta¬ Ip-™n-Ir-jv-W≥-\m-b-cp-sS"ln-μp-]m-I-

im-kv-{Xw'Xp-S-ßn-b B-Zy-Im-e ]m-N-I-im-kv-{X-te-J-\-

ßfpw kn.Ip-™n-cm-a-ta-t\m-s\-t∏m-ep-≈-h¿ B-lm-c-Im-

cy-Øn-se ]-cn-jv-I-c-W-sØ kw-_-‘n-®p F-gp-Xn-b te-J-\-

ß-fpw22 B-[p-\n-I tI-c-f-Øn¬ k-ky-`-£-W-Øn-s‚ ta-∑-

sb Du-ń D-d-∏n-® H-cp hy-h-lm-c-Øn-s‚ ̀ m-K-am-Wv. tI-c-f-

Øn¬ {]-kn-≤o-Ir-X-am-b B-Zy-Im-e ]m-N-I-{K-Ÿ-ß-fn¬

H∂v F≥.th-ep-∏n-≈-bp-sS ]m-N-I Nn-¥m-a-Wn (1982)bpw

as‰m-∂v A-t±-l-Øn-s‚ X-s∂ ]m-N-I-e-Xn-I(1919)bpam-Wv.

B-[p-\n-I-X, km-aq-ln-I-]-cn-jv-I-c-Ww, \-thm-∞m-\w

XpS-ßn-b {]-{In-b-I-fn¬ tI-c-f-Øn¬ Hm-tcm km-aq-ly-hn-̀ m-K-hpw


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hy-Xy-kv-X-am-b ]-cn-h¿-Ø-\-ßƒ-°p hn-t[-b-am-Ip-∂p.

At∏mƒ t]m-epw km-aq-ln-I-am-bpw kmw-kv-Im-cn-I-am-bpw

^yq-U¬ Im-e-L-́ -Øn¬ ta¬-ss° A-\p-̀ -hn-® H-cp h¿-§-hpw

A-Xn-s‚ kw-kv-Im-c-hpw B-[p-\n-I-X-bn-epw hn-P-bn-®p \n¬-

°p-∂ H-cp Im-gv-N \-Ωp-sS B-[p-\n-I-X-bp-sS k-hn-ti-j-X-

bm-bn am-dp-∂p. Fw.F≥.{io-\n-hm-kv \n-co-£n-®-Xp-t]m-se

\-Ωp-sS B-[p-\n-I-X-bn¬ ]m-›m-Xy-h¬-°-c-W-tØm-

sSm∏w i-‡-am-b tXm-Xn¬ kw-kv-Ir-X-h¬-°-c-W-hpw \-S-

∂n-cp-∂p. A-Xn-s‚ I-Y ]-d-bp-∂ N-cn-{X-ß-fn¬ ̀ -£-Ww

\n¿-Æm-b-I-am-b sX-fn-hm-bn am-dp-∂p.

End Note1. tN-∏m-Sv `m-kv-I-c≥-\m-b¿, a-e-bm-fn-k-Zy-bpw B-tcm-Ky-hpw,

2011, t]-Pv ̨ 37.

2. tUm.]n.c¨-Pn-Xv, a-e-bm-fn-bp-sS `q-X-Im-e-ßƒ. Hm-W-hpw

kmaq-ly-`m-h-\m-tem-I-hpw, 2011, t]-Pv ̨ 167.

3. e-Xn-I tPm¿-÷v, kp-dn-bm-\n A-Sp-°-f. hn-h.{]n-b tPm-kv, 2014,

t]-Pv ̨ 217.

4. Douglas E Haynes (ed), Towards A History of Consumption in SouthAsia. 2010.

5. A.R. Venkatachalapathy, In Those Days There was no Cofee: Writingin Cultural History, 2012. p 13.

6. ssh-Zy-c-Xv-\w ]n.F-kv.hm-cy¿, Nn-In¬-km-kw-{K-lw. 2011,

(1907) t]-Pv 202˛204.

7. Im-Wn-∏-øq¿ i-¶-c≥ \-ºq-Xn-cn-∏m-Sv, F-s‚ kv-a-c-W-Iƒ,

(c≠mw-`m-Kw). 2005, t]-Pv 310˛316.

8. 1950 I-fp-sS Xp-S-°-Øn¬ s]-cn-bm¿ Pm-Xn-bp-sS t]-cn-ep-≈ ̀ -£-

W-im-e-I-sf C-√m-Xm-°m≥ k-a-cw \-S-Øp-∂p-≠v ̨ t\m-°p-I.A.R.Venkatachalapathy, In those Days There was no cofee:p-25

9. tN-∏m-Sv ̀ m-kv-I-c≥ \m-b¿, a-e-bm-fn k-Zy-bpw....t]-Pv 146˛147.

10. sI.F≥.K-tW-iv, Ip-©≥ \-ºym¿: hm-°pw k-aq-l-hpw. 1996,

t]-Pv 209.


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11. s{]m-^.kn.sI.ap- -Xv, I-hn-Ip-e-Kp-cp ]n.hn.Ir-jv-W-hm-cy¿.

1996, t]-Pv-̨ 388˛389

12. ]n.`m-kv-I-c-\p-Æn, ]-sØm-º-Xmw \q-‰m-≠n-se tI-c-fw. 1988,

t]-Pv-˛14

13. e-Xn-I tPm¿-÷v, kp-dn-bm-\n A-Sp-°-f.

14. s{]m-^.kn.sI.ap- -Xv, I-hn-Ip-e-Kp-cp... t]-Pv ̨ 385˛390

15. ]n.`m-kv-I-c-\p-Æn, ]-sØm-º-Xmw \q-‰m-≠n-se... t]-Pv-˛16. IqSm-

sX t\m-°p-I ̨ hn.F≥.Ir-jv-W-N-{μ≥,]p-cp-jm¿-∞-IqØv.

tI-c-f km-ln-Xy A-°m-Z-an Xr-iq¿: t]-Pv 165 ̨ 175

16. l-\p.Pn.Zm-kv, ̀ -£-W-Øn-se k-aq-lw:tI-c-fo-b-`-£-W hy-h-

lm-c-ß-sf-°p-dn-®v H-cp N-cn-{X-]-c-am-b A-t\z-j-Ww, (F-Un).

A-cp¨ F.B-Jym-\-Øn-se A-]-c-ÿ-en-Iƒ. 2008 t]-Pv 83 ̨ 84.

17. `m-kv-I-c-\p-Æn, ]-sØm-º-Xmw \q-‰m-≠n-se... t]-Pv ̨ 16

18. tN-∏m-Sv ̀ m-kv-I-c≥ \m-b¿, a-e-bm-fn k-Zy-bpw .... t]-Pv ̨ 103

19. t\m-°p-I: kn.hn. _m-e-Ir-jv-W≥ (B-ap-Jw) tI-c-fo-b k-Zy.

2012.

20. l-\p.Pn.Zm-kv, ̀ -£-W-Øn-se k-aq-lw...... t]-Pv ̨ 88

21. A.R. Venketachalapthy,'In those days'.....22. l-\p.Pn.Zm-kv, ̀ -£-W-Øn-se k-aq-lw...... t]-Pv ̨ 85

23. M.N.Srinivas "Social Change In Modern India. 2010 Page - 1- 49.

ReferencesC tN-∏m-Sv ̀ m-kv-I-c≥-\m-b¿, (2011) a-e-bm-fn-k-Zy-bpw B-tcm-Ky-

hpw.\m-j-W¬ _p-°v-Ãmƒ tIm-´-bw.

C tUm.]n.c -̈Pn-Xv, (2011) a-e-bm-fn-bp-sS ̀ q-X-Im-e-ßƒ. Hm-W-hpw

km-aq-ly-`m-h-\m-tem-I-hpw, I-d‚ v _p-Iv-kv, Xr-iq¿.

C e-Xn-I tPm¿-÷v, (2014) kp-dn-bm-\n A-Sp-°-f. hn-h.{]n-b tPm-kv,

sI. Un.kn _p-Iv-kv, tIm-´-bw.

C Douglas E Haynes (ed), (2010) Towards A History of Consumption inSouth Asia. OUP New Delhi.

C A.R. Venkatachalapathy,(2012) In Those Days There was no Cofee: Writingin Cultural History.Yoda press, New Delhi.

C ssh-Zy-c-Xv-\w ]n.F-kv.hm-cy¿,(2011 (1907) Nn-In¬-km-kw-{K-lw.

tIm-´-bv-°¬ B-cy-ssh-Zy-im-e, tIm-´-bv-°¬.


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C Im-Wn-∏-øq¿ i-¶-c≥ \-ºq-Xn-cn-∏m-Sv, (2005) F-s‚ kv-a-c-W-

Iƒ, (c-≠mw-`m-Kw). ]-©mw-Kw ]p-kv-X-I-im-e, Ip-μw-Ip-fw.

C sI.F≥.K-tW-iv, (1996) Ip-©≥ \-ºym¿: hm-°pw k-aq-l-hpw.

h-≈ tØmƒ hn-Zym-]oTw, ip-I-]p-cw.

C s{]m-^.kn.sI.ap- -Xv, (1996) I-hn-Ip-e-Kp-cp ]n.hn.Ir-jv-W-

hmcy¿. h-≈-tØmƒ hn-Zym-]oTw ,ip-I-]p-cw.

C ]n.`m-kv-I-c-\p-Æn, (1988) ]-sØm-º-Xmw \q-‰m-≠n-se tI-c-fw.

tI-c-f km-ln-Xy A-°m-Z-an,Xr-iq¿.

C l-\p.Pn.Zm-kv,( 2008) `-£-W-Øn-se k-aq-lw:tI-c-fo-b-`-

£W hy-h-lm-c-ß-sf-°p-dn-®v H-cp N-cn-{X-]-c-am-b A-t\z-j-Ww,

(F-Un). A-cp¨ F.B-Jym-\-Øn-se A-]-c-ÿ-en-Iƒ. k-_v-

P-Œv B‚ v emw-tKz-Pv {]- v. tIm-´-bw.

C kn.hn. _m-e-Ir-jv-W≥ (B-ap-Jw) 2012. tI-c-fo-b k-Zy. Sn.

APo-jv, a-e-bm-f a-t\m-c-a. tIm-´-bw.

C M.N.Srinivas 2010.Social Change In Modern India. Orient BlackswanNewDelhi


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ellicherry was one of the principal European settle-ments in the western coast of India. Its development

began with the arrival of French East India Company in 1670.Unfortunately the French Company failed to develop it as aprosperous and permanent trading centre. In 1682, it was tak-en over by the English East India Company. In 1708, they gotpermission for fortification of the factory from NorthernRegent of Kolathunad.1 These events marked the beginningof the transformation of an insignificant coastal market intoa busy mart of European trade. The demand for the Malabarcommodities in European and Asian markets tempted theEnglish to continue their trade in Tellicherry. The main rea-son for the selection of Tellicherry as settlement was theavailability of good quality pepper. The other goods like car-damom, sandalwood, ginger, turmeric etc. were also export-ed from Tellicherry in considerable quantities. Large num-bers of indigenous merchants were engaged in pepper tradewith the Company. At the same time, the factory purchasedpepper from other areas of Malabar including Calicut, Tan-nore and Ponnani. The Company record speaks about the

T


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Ezekiel Raby: Head of the JewishMerchants at Cochin and HisTrade with the English Factory at Tellicherry

E Arun Thomas M.

flourishing pepper trade of the Company since 1740 fromHonovar and adjacent places like Mangalore and Manjeswer.These records also show that factory purchased differentmerchandises from Ezekiel Raby of Cochin.He was a head ofthe Jewish merchant community in Cochin and was also aprincipal merchant of Dutch Company. This study is an at-tempt to explore Tellicherry factory’s trade relation withEzekiel Raby.

Emergence of Merchants in India

The coming of European companies witnessed thegrowth of merchant and mercantile communities in thecoastal towns of India. In this period, a number of individualmerchants and merchant groups acted as agents between Eu-ropean companies and indigenous producers. These mer-chants played a dual role in the trade of the Europeans as itprovided opportunity for consolidating their social position.They acted as intermediaries of the European capitalist mer-chants, and as their agents or dubasher.2 The European com-panies and their agents tried to contact the producers directlyand collect commodities,but it was not successful.Therefore,the assistance of local merchants became inevitable and theyflourished well in the coastal towns all over the Malabar Coastand were engaged in a trading process between hinterlandsand port and were engaged in a process of buying and sellingof commodities with the European companies. Francis Dayhas noted that the European ships were not allowed to buyanything from native merchants directly therefore, they ap-plied to the factories of European companies.3 The factoriesof European companies contracted with native merchantsfor the procuring of certain commodities at a given price.

EZEKIEL RABY: HEAD OF THE JEWISH MERCHANTS... 203

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Several merchants with large scale investment acted ascontractors to the European companies. These merchantssent their agents to contact the cultivators directly by goingfrom one place to another giving them rice, cloth and cashwith a view to getting pepper, ginger and so on at the time ofharvest.4 In certain cases these merchants stored merchan-dise in their own godowns after receiving an advance from theEuropean factories and delivered it to the foreign merchantsat the time of the loading of their ships. These indigenousmerchants collected commodities from the cultivators atwhatever price they succeeded in finalising and then suppliedto the Company agents of the stipulated factory against theprice already fixed in advance. The local merchants tried toderive maximum profit by purchasing the commodities at thefixed price.

The emergence of merchant class was observed in majorport cities like Surat, Bombay, Tellicherry, Calicut, Cochin,Madras and Bengal. In the 1660’s and 1670’s, for example, therecords of English East India Company contain numerousreferences to the great South Indian merchant Cassa Verona,who was one of the Indian partners of the Company.5 In thesame period Abdull Gaffur a big merchant at Surat was re-ferred as the Company’s greatest commercial enemy.Later hisdescendants as well as the Chellabies, the Parrachs, the Niza-mis and the family of Rustumji Monackji had also grown intogreatest merchants. In eighteenth century, Sunca Venkat-achillum generally known as Sunca Rama Chetti was the mostinfluential merchant of English East India Company inMadras.6

At Tellicherry there were large numbers of native mer-chants who rose to prominence during this period and actedas Company merchants. The principal merchants were the


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chief agents of the Company as per records. Usually theCompany made contract with merchants with the help ofCompany’s Linguist before the harvest of commodities.When the Company needed commodity urgently they usual-ly approached any of the principal merchant of Tellicherry orother subordinate centers of Tellicherry factory. The princi-pal merchants in turn entered into contract with hinterlandmerchants. The hinterland merchants bought commoditiesfrom cultivators directly. In the first half of 18th centuryChattoo Chetty was the principal English Company mer-chant at Tellicherry. The death of Chattoo Chetty leads to theemergence of a group of Muslim merchants known as‘bazaar merchants’ of Tellicherry. At the time of Hyder Ali’sinvasion Chovakkaran Musa became the principal merchantof English East India Company.

Ezekiel Raby

Ezekiel Raby, one of the most influential merchants ofeighteenth century India, was the descendent of famous Jew-ish merchant family at Cochin, who worked mainly as agentsof the Dutch East India Company. The Jews were the earliestmerchants in Malabar were very active in the East-West trade.The ancient and medieval travellers noted that the Jewish set-tlements of coastal markets of Malabar Coast. In the secondhalf of 17th century Cochin became the prime centre of Jew-ish community in Malabar Coast.7

In 1662, Cochin came into the hands of the Dutch Com-pany from the Portuguese.8 The Dutch imported merchan-dises from different foreign markets of the world.The Jewishmerchants bought these imported foreign goods and sold itto other merchants. The traveller Bartolomeo wrote on


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Cochin town that, “the Jews, the Panians, or Chetties and theMahometans, had very considerable warehouses filled withgoods.”9 The Dutch obtained sugar and arrack from Batavia,and the cinnamon they receive from Ceylon, together withnutmegs, cloves, iron, copper, cordage, rice, pepper, and var-ious other articles of merchandise, which they bring hitherfrom foreign countries, and sell partly to the Indian Princes,and partly to the Arabian as well as other native and foreignmerchants.10 Abraham Parson noted that

“here are several rich Jew merchants, who seem almost toengross the accidental trade brought by ships that touch herefrom Bengal in their way to the northward, as well as the Por-tuguese ships from China,bound to Goa and the isle of Dieu,and the Captains and officers adventures of the Dutch ships:they likewise have the greatest share of the import and exporttrade, carried on by the natives of India and Arabia.”11

In 18th century Ezekiel Raby became the first merchant ofDutch Company at Cochin. Adrian Moens, the Governorand Director of the Dutch Company in Malabar Coast, em-phasized that

“Ezekiel Raby was formerly almost the only merchant atCochin, at least he alone had the title of Dutch Company'smerchant, and if any one, Jew,Canarin or Benyan, took goodsfrom the Company in order to sell them to the dealers it wasdone through the channel of Ezekiel or with his consent, sothat this old man was almost master of the trade at Cochinwhich, to tell the plain truth, was not to the Company's inter-est.”12

Ezekiel Raby was a rich Jewish merchant was free to tradein as many commodities as he pleased and he would also un-dertake different kinds of business operations. He sold pep-per, cardamom and cloth. He would also buy and sell Chinese


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porcelain, Batavian arrack and Japanese copper. He ownedcoastal boats which would ferry paddy and coconut along thecoast. He also owned larger vessels which would sail to Ben-gal, Malacca and Mocha.13

Ezekiel Raby entered into the partnership trade with oth-er merchants of Cochin especially the Konkini merchantslike Pinna Poy and Callaga Prabhu. The partnership betweenEzekiel Raby and Callaga Prabhu was started in 1752 and last-ed several years. They had common fund for the investingtrade. But the three sons of Ezekiel Raby, traded independ-ently of each other.14 He lent money to Dutch and EnglishCompanies. In 1763, Ezekiel Raby lent Rs. 50000 to the Eng-lish factory at Tellicherry.15 Similarly the merchants Tellicher-ry and Calicut also lent money to the English Company on anumber of occasions.16 At Anjengo, James Forbes, the Chiefof English factory borrowed Rs. 12000 from Samuel Abra-ham on December 1772.17

Ezekiel Raby had three sons namely Aijlike, Elias andDavid. They were also followed trading activities like their fa-ther. During the time of Mysorean invasion, Haider Ali triedto trade contacts with Ezekiel Raby. Haidar Ali himself wrotea friendly letter to Ezekiel Raby and invited him to visit Cali-cut.Haidar wrote, “comes here to speak with us,we shall con-fer the trade of this whole country on your Honour alone.”18

At the same time, Isaac Surgen, the principal Jewish merchantat Calicut sent a letter to Ezekiel Raby.According to the letter,

“Last Tuesday the Nabab Haidar Ali Khan arrived in Cali-cut and on Wednesday I had the honour of meeting his Excel-lency.He used such sweet words towards me that I must judgehim to be a worthy person. His Excellency asked me aboutyour noble self ’s health. I told him that your honour becauseof some medicine that your honour had sent previously, and


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so would like to meet you. I informed him that your honourwas an old man, and was not fit to travel. At this the Nababasked me how many children your honour had, to which I an-swered, your honour had three sons, and the Nabab said hewould like to see of them. I think your honour would do wellto send one of your sons here, at any rate a member of yourfamily,and I shall do my best that his Excellency receives themwell.”19

Subsequently, Ezekiel Raby sent his eldest son Aijlikealong with two representatives of Malabar Council of DutchEast India Company to meet Haidar Ali at Calicut.20 The sec-ond son Elias Raby engaged in coastal trade in Indian subcon-tinent. Holden Furber mentions a vessel owned by the Jewishmerchant Elias Raby of Cochin, engaged in supplying Arabi-an wares to the Coromandel Coast.21 David Raby, the thirdson, succeeded his father as the first merchant of the DutchCompany at Cochin.

Ezekiel Raby and Tellicherry Factory

It was mainly due to the Kulachal war, which resulted inthe decline of the Dutch power in Cochin, that Ezekiel Rabydelivered his pepper to the English factories at Anjengo andTellicherry. In addition to the pepper, the factory boughtBatavian arrack and Japanese copper22 from Ezekiel Raby.The earliest record on contacts of Tellicherry factory withEzekiel Raby was to exchange their currency,when they failedto exchange it from Tellicherry. In November 1734, for thepurchase of cardamom the Tellicherry factory requiredVenetian sequins.23 There was no possibility of receivingVenetian sequins from Bombay. They decided to exchange inrupees since it was easy to exchange at Cochin from Ezekiel


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Raby.Then the Chief sent Rs.16000 to Ezekiel Raby, the headmerchant at Cochin and exchanged it under reasonableterms.24

In 1740, the Tellicherry factory faced a shortage in thesupply of pepper. Therefore, in February 1740, the BombayCouncil directed the Tellicherry authorities to send suitablepersons to supervise the purchase of pepper at all parts ofMalabar other than Tellicherry and to procure it at the lowestpossible rate.25 Accordingly, the Tellicherry factory appoint-ed Francois Dias as their agent for the purchase of pepperfrom Calicut and adjacent areas with the instruction to pro-cure maximum possible amount of pepper at the lowestprices.26 The factory also tried to procure pepper fromCanarese ports. Therefore, the Chief selected and appointedThomas Purnell for that purpose.27 The records of factory al-so speaks that they bought pepper from Ezekiel Raby.

In November 1742, as per the request of William Wake,the Chief of Tellicherry factory, Ezekiel Raby promisedsome quantity of pepper from Cochin.28 He demanded thathe would not agree for a price less than Rs. 100 for the Cochincandy of 540 Ib. and the Company had a hope that they couldobtain about 160 candies. The Company enquired about thesafest and the fastest method to bring this quantity and to re-mit the amount to Ezekiel Raby. Therefore, the Companysent the ship Britania to Cochin for bringing pepper fromEzekiel Raby with a sum of Rs. 20,000 put on board her to bedelivered to Ezekiel Raby or his son at Cochin.29 On 30 Janu-ary 1743, the Ship Britania returned to Tellicherry, with 500robbins of pepper from Ezekiel Raby.30 Again, in February,Ezekiel Raby informed that he had 100 candies of pepperready in his hand, and he desired that Company would supplyhim with Rs. 10,000 as soon as possible.31 The next day the


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Company sent Rs. 10,000 to Ezekiel Raby for the early men-tioned purposes.32 The Company had little hopes of EzekielRaby’ supplying them with a further quantity. Hence, theCompany agreed to pay him Rs. 20,000.33 In March, EzekielRaby informed the Company that if Company would send avessel to take it, he would give them as much pepper as hecould.34 However, later, he informed the inability to supplyCompany more than 100 candies of pepper.35

In May 1743,Ezekiel Raby informed the Company that hehad from 300 to 400 candies of pepper ready at the rate of Rs.95 per candy.36 The Company answered him that he wouldkeep pepper for the Company of an amount of Rs. 20,000.37

Therefore, on 5 September, the Chief informed Ezekiel Ra-by, that the Company expected to send a ship sometime inOctober to take the pepper.38 Ezekiel Raby replied that thepepper provided in the former season would be ready when-ever a ship calls for it. The price for the new crop will be thesame as that of the last, for it was likely to be very scarce.Whenever, the Company was in need of pepper, he desiredthat the Company would send him timely notice, and hewould endeavor to provide it.39 Therefore the Chief wrote toEzekiel Raby to keep 200 candies pepper for the Companyand in October Ezekiel Raby informed that he can supply 400candies of pepper.40 The Chief advised him that they wouldsend one ship as he desired to take the 400 candies of pep-per.41

However, in December, Ezekiel Raby informed JohnGeekie, the Chief of Tellicherry, that if the Dutch Company’sships arrived before the English, he may perhaps meet withsome impediment in delivering it. Hence, the Chief immedi-ately sent Thomas Byfeld by the ship Montague to Cochin forprocuring pepper from Ezekiel Raby.42 Thus on 15 December,


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Thomas Beyfeld bought about 410 candies of pepper at therate of Rs. 95 per candy.43 Ezekiel Raby was satisfied with hiscontract with the Company and he promised to supply asmuch as further quantity he was able to provide.44

In January 1744, Ezekiel Raby wrote to the Company thatthat year’s yield was scarce and demand high, the inland mer-chants demanded Rs. 110 per candy and none of them soldfor an amount less than Rs. 105 per candy. Therefore, he de-sired the same rate from the Company.45 With the directionfrom Bombay, the Chief informed Ezekiel Raby that theywould take any quantity he could give. Then the Companysent the ship Tiger Galvat to Cochin and the Chief directed tohim to send sufficient quantity he can send in that Ship.46 On2 February, Tiger Galevat returned from Cochin with 150candies of pepper. Ezekiel Raby mentioned that the yield ofpepper was scarce, and at present, he could supply that quan-tity only.47 Again, on 11 February, Ezekiel Raby sent 100 can-dies of pepper by ship Bombay Grab, for which he demand-ed Rs. 95 per candy.48

The second important commodity bought by Tellicherryfactory from Ezekiel Raby was Batavian arrack. Batavian ar-rack was considered better than the Goan arrack.49 Hence, theBombay Council authority instructed the Tellicherry factoryto procure it. A letter dated 8 April 1738 by John Horne, thePresident of Bombay Council to Stephen Law, the Chief ofTellicherry states that “the arrack made at Goa not being sogood, though dearer than usual, and Batavian arrack beingdifficult to be procured here. We would have you annually se-cure 40 or 50 leaguers of the best and cheapest you can get, andsend it up as conveyances may offer.”50 Ezekiel Raby was al-so a good dealer of Batavian arrack which he sold to the Tel-licherry factory. In December 1739 the Company bought 9


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leaguers of Batavian arrack from Ezekiel Raby and paid Rs.900.51

In 8th January 1740, the Tellicherry factory sent the shipKirtychund to Cochin for purchase arrack from Ezekiel Ra-by.Ezekiel Raby ready to deliver 16 leaguers of Batavia arrackat the rate of Rs. 96 per leaguer.52 On 19 January the said shipKirtychund returned from Cochin, with 16 leaguers ofBatavia arrack.53 In January Bombay Superiors wrote to Tel-licherry factory that “the Company not make any further pro-vision of Batavia Arrack at Cochin for the present, as it comesout dear, and they otherwise supplied. But when it is to bedone on proper terms it is not to be omitted,not to take of thecommanders or others for bills on the Company any but newBombay Rupees, except at such discount as the English Com-pany may be suffers.”54 The imported arrack from Cochinwas mainly use for garrisons of Tellicherry and BombayCouncil. It also provided to the people of the ships arrived atTellicherry, for example on February 1740, the Captain ofship Harrington Cooke wrote to Tellicherry that he requiredsome Batavia arrack for his people.55

In 1771 Ezekiel Raby was died. Pyrard de Lavel, who visit-ed Cochin in 1777 when he wrote that “....Ezekiel Raby, whodied some years ago, had drawn most of the Cochin trade in-to his own hands; he left three sons, who are still alive, andwho are among the most opulent and principal merchants ofthe place”.56 After father’s death David Raby had beenchoosen by the Dutch Company to succeed his father as thefirst merchant at Cochin. But by the end of 18th century theRaby family had gone bankrupt and declined.57 Ezekiel Rabywas being as an honest friend of Dutch Company at Cochinuntil his death in the month of October 1771. Adrian Moenswrote also that “This Jew had otherwise at bottom an honest


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and upright character and had much influence over the nativeprinces and the notables of their kingdoms. It must also be ac-knowledged that this Ezekiel was often and in various cir-cumstances of service to the Company.So it would have beena hard blow to the old man if in order to put a stop to his mo-nopolizing the trade, we had wished to keep him out of it inhis old days and in the last moments of his life, and so I hadmade up my mind to set to work imperceptibly and by de-grees. For this reason I occasionally discoursed with him onthis subject, and showed that the trade should be free, andcould not be carried on with propriety any longer as before,and that any one, who should deserve the title of Company'smerchant, ought not to buy the Company's goods in parcels,after first having found buyers, for the Company could dobusiness in this way as well itself ; but that a merchant oughtto buy up the whole cargo, and that no one could trade with-out running risks. And so I had already slowly brought hometo him the necessity in general, and the particular conven-ience that some others should be, as it were trained to thistrade by him, as permanent merchants of the Company, andbe accepted by the Company as such along with him,and I hadthe satisfaction to find the old man not contradicting, but onthe contrary acknowledging the justice of my remarks.”58

Conclusion

The important feature of European settlements in Indiawas the presence of one principal merchant, who help theCompany for purchase commodities from that settlement.These indigenous merchants engaged trade between theCompany and producers. The usual purchase area in Tel-licherry factory was within the boundaries of the Kolathunad


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and Calicut. It is observed that the factory purchased differ-ent commodities from Ezekiel Raby, the principal merchantof Dutch Company at Cochin. Another observation in thisstudy is Ezekiel Raby engaged trade activities with the Dutchand the English, the two major European companies. Hebought Japanese copper and Batavian arrack from the DutchCompany and then it sold to the English Company. At thesame time, he brought hinterland pepper to Cochin and soldto the Dutch and the English ships come from Tellicherry.

End Note1. William Logan, Malabar Manual, Vol.I, New Delhi, 1989,

p.394.2. Kanakalatha Mukund,The Trading World of the Tamil Merchant,

Chennai, 1999, p.157.3. Francis Day, The Land of the Perumals or Cochin, Its Past and its

Present, Madras, 1863, pp.169-170.4. KS. Mathew, “Trade and Commerce in Kerala” in P.J. Cher-

ian (ed.), Perspectives on Kerala History, Thiruvananthapuram,1999, pp.217-218.

5. K.N. Chaudhary, “Markets and Traders in India during theSeventeenth and Eighteenth Centuries” in Sanjai Subrah-manyam (ed.), Money and the Market in India 1100-1700, Delhi,1994, p.264.

6. K.N. Chaudhary, The Trading world of Asia and the English EastIndia Company 1600-1760, Cambridge, 1978, pp.146-150.

7. C. Achyuta Menon, The Cochin State Manual, KeralaGazetteers Department: Thiruvananthapuram, 1995,pp.295-299.

8. See for details, Gabriel Dellon, A Voyage to the East Indies,London, 1698, p.10; P.C. Allexander, The Dutch in Malabar,Annamalainagar, 1946.


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9. See for details, Fra Paolino Da San Bartolomeo, A Voyage tothe East Indies: Containing An Account of the Manners, Customs ofthe Natives with a Description of the Country Natives with a Geo-graphical Description of the Country, London, 1800, p.130.

10. Ibid, p.131.11. Abraham Parsons, Travels Asia and Africa, London, 1808,

p.223.12. Adriaan Moens, “Memorandum on the Administration of

the Coast of Malabar”, Dated 18 April 1781, in A. Galletti(ed.), The Dutch in Malabar, Madras, 1911, p.222.

13. Ashin Das Gupta, Malabar in Asian Trade 1740-1800, Cam-bridge, 1967, p.108.

14. Ibid., p.108.15. Ibid., fn.2, p.177.16. Tellicherry Consultations, (hereafter TC), Consultation, 21

October, 1727; TC, Consultation, 6 September 1736.17. James Fobes, Oriental Memories, Vol. I, London, 1813, p.328.18. Ashin Das Gupta, Ibid., p. 111.19. Ibid., p.111.20. Ibid., pp.111-112.21. Holden Furber, John Company at Work, Harvard, 1951, p.171.22. Ashin Das Gupta, Op. cit., p. 178.23. The Venetian sequins formed a large proportion of the gold

currency on the western coast in 17th and18th century. TheVenetian sequins were brought to Tellicherry from Egypt orArabia through the Red Sea. The value of Venetian sequinand other ducats were slightly over 4 rupees. A. Galletti, Op.cit., p. 41.

24. TC, Consultation, 18 November 1734.25. Letters to Tellicherry (hereafter LTT), Stephen Law, Bom-

bay to William Wake, Tellicherry, 13 February 1740; TC,Consultation, 25 February 1740.


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26. Ibid.27. TC, Consultation, 8 March 1740.28. TC, Letter, William Wake, Tellicherry, to William Jaynson,

Tellicherry, 8 November 1742.29. TC, Consultation, 8 January 1743.30. TC, Diary, 30 January 1743.31. Ibid., 8 February 1743.32. TC, Consultation, 9 February 1743.33. Ibid., 13 February 1743.34. TC, Diary, 18 March 1743.35 .Ibid., 22 March 1743.36. TC, Consultation, 28 May 1743.37. Ibid., 30 May 1743.38. TC, Diary, 5 September 1743.39. Ibid., 28 September 1743.40. Ibid., 21 October 1743.41. Ibid., 19 November 1743.42. TC, Letter, John Geekie, Tellicherry to Thomas Byfeld,

Cochin, 8 December 1743.43. LTT,Thomas Byfeld,Cochin to John Geekie,Tellicherry, 23

December 1743.44. TC, Consultations, 23 December 1743.45. TC, Diary, 21 January 1744.46. TC, Consultations, 24 January 1744.47. TC, Diary, 2 February 1744.48. Ibid., 11 February 1744.49. Arrack was a traditional liquor of Eastern countries. Three

types of arrack were brought to Tellicherry, the Malabar ar-rack, Goan arrack and the Batavian arrack.

50. LTT, John Horne, Bombay to Stephen Law, Tellicherry, 8April 1738.

51. TC, Consultation, 10 December 1739.


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52. TC, Consultation, 8 January 1740.53. TC, Diary, 19 January 1740.54. TC, Consultation, 31 January 1740.55. TC, Diary, 10 February 1740.56. Pyrard de Laval, The Voyage to the East Indies, Vol.II, Hakluyt

Society: London, 1887, pp.226-227.57. Ashin Das Gupta, Op.cit., p.115.58. Adriaan Moens, Op.cit., pp.222-223.

ReferencesC Achyuta Menon, C., The Cochin State Manual, Kerala

Gazetteers Department: Thiruvananthapuram, 1995.C Allexander,P.C.,The Dutch in Malabar,Annamalai University:

Annamalainagar, 1946.C Bartolomeo, Fra Paolino Da San, A Voyage to the East Indies:

Containing An Account of the Manners, Customs of the Natives witha Description of the Country Natives with a Geographical Descriptionof the Country, London, 1800.

C Chaudhary, K.N., The Trading world of Asia and the English EastIndia Company 1600-1760, CUP: New Delhi, 1978.

C Cherian, P.J. (ed.), Perspectives on Kerala History, Kerala StateGazetteer: Thiruvananthapuram, 1999.

C Day, Francis, The Land of the Perumals or Cochin, Its Past and itsPresent, AES: Madras, 1863.

C Dellon, Gabriel, A Voyage to the East Indies, London, 1698.C Fawcett, Charles, The English Factories in India, Vol. III, Lon-

don, 1954.C Fobes, James, Oriental Memories, 2 Vols, London, 1813.C Furber, Holden, John Company at Work, Harvard, 1951.C Galletti, A. (ed.), The Dutch in Malabar, AES: Madras, 1911.C Gupta, Ashin Das, Malabar in Asian Trade 1740-1800, CUP:

Cambridge, 1967.C Laval, Pyrard de, The Voyage to the East Indies, 2 Vols, Hakluyt


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Society: London, 1887.C Logan, William, Malabar Manual, 2 Vols, New Delhi, 1989.C Mukund, Kanakalatha, The Trading World of the Tamil Mer-

chant, Orient Longman: Chennai, 1999.C Padmanabha Menon, K.P., History of Kerala, Vol. I- IV, AES:

Delhi, 1986.C Parsons,Abraham,Travels Asia and AfricaMoney and the Market

in India 1100-1700,


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B-ap-Jw

-I-Øn-se sN-dp-Xpw h-ep-Xp-am-b ̀ m-j-I-sf-√mw A-`q-

X-]q¿-h-am-b am-‰-Øn-eq-sS-bm-Wv C-∂v I-S-∂p-t]m-Ip-

∂-Xv. ̀ m-j-Iƒ t\-cn-Sp-∂ {]-Xn-k-‘n B-bn-´m-Wv Cu am-‰-

sØ s]m-Xp-th A-h-X-cn-∏n-°-s∏-Sp-∂-Xv. ̀ m-j-I-fp-sS tem-

I-N-cn-{X-sØ ap≥-\n¿-Øn B-tem-Nn-®m¬ ̀ m-j-I-fp-sS {]-

Xn-k-‘n ]p-Xn-sbm-cp N¿-®m-hn-j-b-sam-∂p-a-s√-∂p a-\- n-

em-°m-\m-hpw. am-‰-sØ {]-Xn-k-‘n-bm-bn Xn-cn-®-dn-b-s∏-Sp-

∂-Xv {]-tXy-I-am-b aq-ey-[m-c-W-I-fp-sS A-Sn-ÿm-\-Øn-ep-

≈ hn-e-bn-cp-Ø-em-Wv. B-t]-£n-I-am-Wv, Im-gv-N-∏m-Sn-\-\p-

k-cn-®p-≈-Xm-Wv {]-Xn-k-‘n-sb-∂v A¿-∞w.

`m-j-bp-sS am-‰-sØ-°p-dn-®p-≈ aq-ey-\n¿-W-bw B ̀ m-j-

sb am-{Xw A-Sn-ÿm-\-am-°n ]-cn-tim-[n-°m-\pw I-gn-bn-√. ̀ m-

jm-k-aq-l-Øn-s‚ am-‰-sØ-°q-Sn ]-cn-tim-[n-®p-sIm-t≠ A-

Xm-Xv ̀ m-j-I-fp-sS am-‰-sØ ]-cn-tim-[n-°m-\pw bp-‡n-k-l-

am-bn aq-ey-\n¿-W-bw \-S-Øm-\pw I-gn-bq. A-Ø-c-Øn-ep-≈

{]m-Y-an-I-am-b H-cp {i-a-am-Wv Cu e-Lp-{]-_-‘-Øn¬ \n¿-Δ-

ln-°p-∂-Xv.

a-e-bm-f-`m-jm k-aq-l-Øn-s‚ h-f¿-®-bp-am-bn tN¿-Øv

tem

a-e-bm-f-`m-j-bpw a-e-bm-f-`m-jm-k-aq-l-hpw... 219

P. SR

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a-e-bm-f-`m-j-bpw a-e-bm-f-`m-jm-k-aq-l-hpw þ ̀ u-Xn-I-hm-Z-]-c-am-b hn-aÀ-i-\w

E P. Sreekumar

ae-bm-f-`m-j-bn-se \n-co-£n-°-s∏-ń-´p-≈ am-‰w ̀ m-jm-{]-Xn-

k-‘n-bm-tWm a-e-bm-f-`m-jm-k-aq-l-Øn-s‚ ]-cn-Wm-a-Øn-

s‚, A-Y-hm h-f¿-®-bp-sS {]-I-S-\-am-tWm F-∂p-am-{X-am-Wv

Cu te-J-\w {]m-Y-an-I-am-bn ]-cn-tim-[n-°p-∂-Xv.

1. ̀ m-jm-am-‰w ̀ m-jm-{]-Xn-k-‘n-bm-bn Xn-cn-®-dn-b-s∏-Sp-∂

`m-jm-˛-km-aq-ln-I-t_m-[-cq-]o-I-c-Ww F-¥m-sW-∂v B-Zy-

`m-K-Øv hn-i-Zo-I-cn-°p-∂p. {]-_-‘-Øn¬ kzo-I-cn-®n-cn-°p-

∂ co-Xn-im-kv-{X-sØ hn-I-kn-∏n-°p-∂ s]m-Xp-X-Øz-ß-fp-

sS cq-]o-I-c-W-am-Wv Cu ̀ m-K-Øp \-S-Øp-∂-Xv. Cu X-Øz-

Øn-s‚ A-Sn-ÿm-\-Øn¬ a-e-bm-f-`m-j-bp-sS am-‰-sØ Xp-S¿-

∂v hn-i-Zo-I-cn-°p-∂p. a-e-bm-f-`m-j-bp-sS am-‰-sØ ̀ m-jm-{]-

Xn-k-‘n-bm-bn Xn-cn-®-dn-b-s∏-Sp-∂-Xv F-ß-s\ F-∂m-Wv Cu

`m-K-Øv N¿-® sN-øp-∂-Xv. aq-∂m-a-sØ ̀ m-K-Øv N¿-® sN-øp-

∂-Xv a-e-bm-f-`m-j-bn-ep-≠m-b Cu am-‰-sØ ̀ m-jm-{]-Xn-k-

‘n-bm-bn Xn-cn-®-dn-b-s∏-Sp-∂-Xn-eq-sS F-ß-s\-bm-Wv Cw-•o-

jv ̀ m-j-sb H-cp A-[o-i-`m-j-bm-bn Xn-cn-®-dn-b-s∏-Sp-∂-Xv F-

∂m-Wv. ̂ -e-Øn¬, a-e-bm-f-`m-j-bv-°v C-∂v D-s≠-∂v s]m-Xp-

sh Xn-cn-®-dn-b-s∏-Sp-∂ {]-Xn-k-‘n-°v Im-c-Ww Cw-•o-jm-

sW-∂ hm-Z-sØ hn-a¿-i-\m-fl-I-am-bn ]-cn-tim-[n-°p-I-bm-

Wv C-hn-sS sN-øp-∂-Xv. am-Xr-`m-j, ̀ m-j a-cn-°p-∂p, Cw-•o-jv

A-[n-i-Xz-`m-j F-∂n-ß-s\-bp-≈ aq-eym-[n-jvTn-X-am-b hm-Z-

ß-fn¬-\n-∂pw ̀ n-∂-am-b H-cp k-ao-]-\-am-Wv Cu hn-Nn-¥-\-

Øn¬ kzo-I-cn-®n-cn-°p-∂-Xv.

2. ̀ m-j-bp-sS {]-Xn-k-‘n-sb-°p-dn-®p-≈ N¿-®-Iƒ ]-e-

t∏m-gpw B-fl-\n-jvT-hpw aq-eym-[n-jvTn-X-hpw B-b-Xn-\m¬

B-Zy-`m-j-bp-am-bn _-‘-s∏-´ aq-ey-sØ-Ø-s∂ h-kv-Xp-\n-

jvT-am-bn ]-cn-tim-[n-°mw.

aq-eyw B-t]-£n-I-am-b H-cp A-\p-`-h-am-Wv. B-k-∂-A-

\p-`-h-am-Wv aq-ey-sØ \n¿-W-bn-°p-∂-Xv. A-\p-`-h-Øn-s‚

ap∂p-]m-[n ssZ-\w-Zn-\-ù-Xn-I-Po-hn-X-am-Wv. a-\p-jy-\v


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ssZ\w-Zn-\-ù-Xn-I-Po-hn-X-Øn¬ c-≠p-X-cw A-\p-`-h-ß-fp-

≠v. H-∂v, {]-Ir-Xn-bm-ep-≈ kzm-`m-hn-I A-\p-`-hw. c-≠v, Po-h-

t\m-]m-[n-bm-b ̀ u-Xn-tIm-ev-]m-Z-\-hp-am-bn _-‘-s∏-´ A-\p-

`-hw. C-Xn¬, c-≠m-a-Xp ]-d-™-Xn-em-Wv ̀ m-j H-cp t_m-[-L-

S-I-am-hp-∂-Xv (conten t of consciousness).`m-j-bp-sS A-Sn-ÿm-\-aq-eyw A-Xn-s‚ hn-\n-a-b-aq-ey-am-

Wv. A-Xm-b-Xv ̀ u-Xn-I-am-b D¬-]m-Z-\-Øn-\v A-\n-hm-cy-am-b

km-aq-ln-I-hn-\n-a-tbm-]m-]m-[n-bm-bn-´m-Wv ̀ m-j A-Sn-ÿm-\-

]-c-am-bn {]-h¿-Øn-°p-∂-Xv. A-Xn-\m¬, `m-j-bp-sS A-Sn-

ÿm-\-aq-eyw ̀ u-Xn-tIm-ev--]m-Z-\-a-fi-e-Øn¬ F-{X-am-{Xw

`m-j D-]-tbm-Kn-°m≥ I-gn-bp-∂p F-∂-Xn-s\ A-Sn-ÿm-\-am-

°n-bp-≈-Xm-Wv.

ù-Xn-tIm¬-]m-Z-\-Øn-epw A-Xn-eq-sS-bp-≠m-Ip-∂ D¬-]-

∂-ß-fp-sS D-]-t`m-K-Øn-epw am-{X-a-√ \m-K-cn-I-a-\p-jy¿ Po-

hn-°p-∂-Xv. A-Xm-b-Xv A-∏w sIm-≠p am-{X-a-√ a-\p-jy¿ Po-

hn-°p-∂-Xv. \n-c-¥-c-am-b ̀ u-Xn-tIm¬-]m-Z-\-_-‘w am-\-kn-

I-am-b H-cp km-aq-ln-I-ù-Xn-I-X-sb-°q-Sn \n¿-an-°p-∂p-≠v.

km-aq-ln-I-Po-hn-X-am-Wv a-\p-jy-s‚ am-\-kn-I-am-b Cu c-

≠mw tem-I-Øn-s‚ ̀ u-Xn-I-X.

`m-j-bp-sS c-≠mw ̀ u-Xn-I-X-bn-em-Wv ̀ m-j-sb-°p-dn-®p-≈

B-i-b-K-Xn-Iƒ cq-]-s∏-Sp-∂-Xv. Cu B-i-b-K-Xn-bn-se ̀ m-j-

sb-°p-dn-®p-≈ {]-[m-\-s∏-´ H-cp [m-c-W ̀ m-j ÿm-bn-bm-b

H-cp A-h-ÿ-bm-sW-∂m-Wv. ̀ m-j ÿm-bn-bm-b H-cp A-h-ÿ

B-sW-∂ [m-c-W-bp-sS km-[y-X-bn¬-\n-∂p-sIm-≠m-Wv \mw

`m-j-bv-°v hym-I-c-Ww N-a-bv-°p-∂-Xv. ̀ m-j ÿm-bn-bm-b H-cp

k-Ø-bm-sW-∂ [m-c-W-bn¬ \n-e-bp-d-∏n-®p-sIm-≠m-Wv C-

¥y-bn¬ am-Xr-`m-jm-hm-Zn-Iƒ X-ß-fp-sS am-Xr-`m-j-Iƒ h-f-

c-Ww hn-I-kn-°-Ww F-s∂m-s° hm-Zn-°p-∂-Xv. C-hn-sS Nn-e

{]-iv-\-ß-fp-≠v.

`m-j-bp-sS hn-I-k-\-hpw h-f¿-®-bpw A-Xn-s‚ H-∂mw

ù-Xn-I-X-bp-am-bm-Wv _-‘-s∏-ń-cn-°p-∂-Xv. A-Xm-b-Xv

A-Sn-ÿm-\-ù-Xn-tIm¬-]m-Z-\-Øn¬ F-ß-s\-bm-Wv ̀ m-j


P. SR

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{]-h¿-Øn-°p-∂-Xv F-∂-Xn-s\ A-Sn-ÿm-\-am-°n. A-Xn-

\m¬, H-cp ̀ m-j-bp-sS h-f¿-®-sb-bpw {]-Xn-k-‘n-sb-bpw Ip-

dn-®p-≈ N¿-® B-Zyw ]-cn-K-Wn-t°-≠-Xv B ̀ m-jm-k-aq-l-

Øn-s‚ k-Po-h D¬-]m-Z-\-a-fi-e-Øn¬ F-ß-s\-bm-Wv B

`m-j {]-h¿-Øn-°p-∂-Xv F-∂-Xm-Wv. C-Xn-s\ ̀ m-j-bp-sS H-

∂mw ̀ u-Xn-I-X A-Y-hm Primary materiality of language F-∂v

]-d-bmw.

`m-j-bp-sS c-≠mw ̀ u-Xn-I-X A-Y-hm Secondary materiali-ty of language ̀ m-jm-k-aq-lw ̀ m-j-sb D-]-Po-hn-®v \n¿-an-°p-

∂-Xm-Wv. Cu c-≠mw ̀ u-Xn-I-X-bn-em-Wv ̀ m-j-bp-sS k¿-Km-

fl-I-X-bpw, ̀ m-jm-kz-Xz-hp-sam-s° h-cp-∂-Xv. H-cp {]-tXy-I

`m-jm-k-aq-l-am-bn \mw Xn-cn-®-dn-b-s∏-Sp-∂-Xv ̀ m-j-bp-sS c-

≠mw ̀ u-Xn-I-X-bn-em-Wv. F-∂m¬ G-‰-hpw ssh-cp-[ym-flI-

am-b H-cp Im-cyw ̀ m-j-bp-sS c-≠mw ̀ u-Xn-I-X H-∂mw ̀ u-Xn-I-

X-sb-°mƒ F-t∏m-gpw Ip-d-®p ]n-∂n-em-bn-cn-°pw F-∂-Xm-

Wv. A-Xp-sIm-≠m-Wv ̂ yq-U¬ hy-h-ÿ X-I¿-∂n-´pw ̀ m-j-

sb-°p-dn-®p-≈ ̂ yq-U¬ \n-e-]m-Sp-I-fn-∂pw \n-e-\n-ev-°p-∂-

Xv. A-Xm-b-Xv D¬-]m-Z-\-hy-h-ÿ-bn¬ k-Po-h-a-√m-Ø Hcp

`m-j-bn¬ k-Po-h-am-Ip-∂ ̀ m-jm-t_m-[w B ̀ m-j-bp-sS c-

≠mw ̀ u-Xn-I-X-sb A-Sn-ÿm-\-am-°n B-bn-cn-°pw.

C-°m-c-W-Øm-em-Wv C-¥y≥ ̀ m-jm-k-aq-l-ß-fn-se ̀ m-

jm-˛-kmw-kv-Im-cn-I-˛-km-ln-Xy-k-º-∂¿ X-ß-fp-sS A-Sp-Ø

X-e-ap-d-sb 'am-\y'am-b Cw-•o-jv hn-Zym-`ym-k-Øn-\-b-®v H-

∂mw D¬-]m-Z-\ ta-J-e-bn-se A-h-cp-sS ]-¶m-fn-Øw D-d-∏m-

°n- X-ß-fp-sS am-Xr-`m-j-bv-°p-th-≠n {]-kw-Kn-°p-∂-Xv. ̀ u-

Xn-I-am-bn C-\n A-h¿ D-]-Po-hn-t°-≠-Xv am-dn-b D¬-]m-Z-\-a-

fi-e-Ønem-Wv F-∂-h¿-°v A-dn-bmw. Cu a-fi-e-Øn-s‚

`m-j Cw-•o-jm-Wv. h-f-sc kzm-`m-hn-I-am-bn, F-∂m¬ _p-≤n-

]q¿-Δw, X-ß-fp-sS A-Sp-Ø X-e-ap-d-bv-°m-bn A-h-c-Xv Xn-c-

s™-Sp-°p-∂p. km-º-Øn-I-t{]-cn-X-am-b Hcp `m-jm-Xn-c-

s™-Sp-∏v (economically einduced language selection B-Wn-Xv.

A-tX-k-a-bw, ̀ m-jm-aq-ey-t_m-[-Øn-epw ̀ m-jm-\n-e-]m-Sn-epw


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Cu ̀ m-jm-˛-kmw-kv-Im-cn-I-˛-km-ln-Xy-k-º-∂-k-aq-lw ̀ m-j-

bp-sS c-≠mw ̀ u-Xn-I-X-sb B-Wv B-{i-bn-°p-∂-Xv. ̀ m-j-bp-

sS Cu c-≠mw ̀ u-Xn-I-X A-Xm-b-Xv, ̀ m-j \n¿-an-°p-∂ H-cp

am-Xr-`m-jm A-\p-`-h-a-fi-ew (Internal language sphere) H-cp

`m-jm-k-aq-l-Øn-se F-√m-h¿-°pw {]m-]y-a-√. `m-j-bp-sS

Cu c-≠mw ̀ u-Xn-I-a-fi-e-Øn-se am-Xr-A-\p-`-h a-fi-e-

sØ ̀ m-jm-k-aq-l-Øn-se H-cp hn-`m-K-Øn-\v am-{Xw {]m-]y-am-

°p-∂-Xv ̀ m-j-bp-sS H-∂mw ̀ u-Xn-I-a-fi-e-Øn¬ A-tX ̀ m-

j D-]-tbm-Kn-®v A-[zm-\n-°p-∂-h-cm-Wv. A-h¿ \n¿-an-°p-∂

an-®-aq-ey-Øn-s‚ \o-Xn-]q¿-h-a-√m-Ø hn-X-c-W-Øm-em-Wv H-

cp ̀ m-jm-k-aq-l-Øn-se H-cp hn-`m-K-Øn-\v am-{Xw ̀ m-j-bp-sS

Cu c-≠mw ̀ u-Xn-I-X am-Xr-k-am-\-am-bn A\p-`-h-s∏-Sp∂Xvv.

Xn-∂p-∂-Xn-\pw Ip-Sn-°p-∂-Xn-\pw ]m¿-°p-∂-Xn-\pw B-h-

iy-am-b {]m-Y-an-I D¬-]m-Z-\w \-S-°p-∂-Xv Cu H-∂mw ̀ u-Xn-

I-X-bn-em-Wv. A-hn-sS-bm-Wv ̀ m-j D-d-sh-Sp-°p-∂-Xpw D-bn-sc-

Sp-°p∂-Xpw h-f-cp-∂-Xpw. c-≠mw ̀ u-Xn-I-X Cu ̀ m-j-sb D-]-

tbm-Kn-°p-I-bm-Wv sN-øp-∂-Xv. C-hn-sS D¬-]m-Z-\w \-S-s∂-

¶n-te B `m-jm-k-aq-lw \n-e-\n¬-°q. D¬-]m-Z-\-a-fi-e-

Øn¬ ̀ m-j k-Po-h-am-bn D-]-tbm-Kn-s®-¶n-te B ̀ m-j h-f-cq.

Cw-•o-jv ̀ m-j, {]-tXy-In-®pw B-Zy-Im-e Cw-•o-jv ̀ m-j A-

`q-X-]q¿-h-am-bn h-f¿-∂-Xv hym-h-km-bn-I-hn-π-hm-\-¥-c-ap-

≠m-b hym-h-km-bn-tIm¬-]m-Z-\-hy-h-ÿ-bn-em-Wv. hy-h-km-

b-im-e-I-fn-se Cw-•o-jv-`m-j-bp-sS D-]-tbm-K-am-Wv Cw-•o-jv-

`m-j-bp-sS ]-Z-k-º-Øn-epw hym-I-c-W-L-S-\-bn-epw am-‰w h-

cp-Øn-b-Xv. em-‰n≥, {^-©v ̀ m-j-I-fn¬-\n-∂pw Cw-•o-jv ̀ m-j

G-sd ]-Z-k-º-Øv kzo-I-cn-®-Xv 1600 ap-X¬ 1700 h-sc-bp-≈

Im-e-b-f-hn-em-Wv. hym-h-km-bn-tIm¬-]m-Z-\-Øn-s‚ {]m-Y-an-

I ̀ u-Xn-I-X-bn¬ h-f¿-∂ Cw-•o-jv ̀ m-j-bn-em-Wv Cw-•o-jn-

s\ k-º-∂-am-°n-b hn-Iv-tSm-dn-b≥ km-ln-Xyw h-f¿-∂-Xv.

D¬-]m-Z-\-ta-J-e-bn¬ Cw-•o-jn-s‚ h¿-[n-® D-]-tbm-Kw

C-∂pw A-`q-X-]q¿-h-am-bn h-f-cp-∂p. A-Xp-sIm-≠m-Wv Cw-•o-

jv C-∂pw H-cp tem-I-`m-j-sb-∂ \n-e-bn¬ A-\-kyq-X-am-bn


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h-f-cp-∂-Xv. Cw-•o-jv ̀ m-j-sb C-hn-sS D-Zm-l-c-W-am-bn A-h-

X-cn-∏n-®-Xv ̀ m-j-bp-sS {]m-Y-an-I-hpw Zzn-Xo-b-hp-am-b ̀ u-Xn-I-

X F-∂ k-¶-ev-]-sØ hy-‡-am-°p-∂-Xn-\m-Wv. Cw-•-≠n-se

hy-h-km-b-hn-π-hw Cw-•o-jv-`m-j-bp-sS H-∂mw ̀ u-Xn-I-X-bm-

bpw km-ln-Xy-ssh-⁄m-\n-I-ta-J-e-bn-ep-≈ Cw-•o-jn-s‚

h-f¿-®-sb Cw-•o-jn-s‚ c-≠mw ̀ u-Xn-I-X-bm-bpw ]-cn-K-Wn-

°mw. C-hn-sS {]m-tbm-Kn-I-am-bn a-\- n-em-t°-≠ H-cp-Im-cyw,

A-Sn-ÿm-\ D¬-]m-Z-\-a-fi-e-am-b H-∂mw ù-Xn-I-X-bn¬

Cw-•o-jv D-]-tbm-Kn-°-s∏-ń-cp-∂n-s√¶n¬ c-≠mw ̀ u-Xn-I-X

a-fi-e-Øn-epw Cw-•o-jv C-∂v \mw Im-Wp-∂Xp-t]m-se D-]-

tbm-Kn-°-s∏-Sp-I-bn-√. C-Xm-Wv ̀ m-j-bp-sS km-aq-ln-I-ù-Xn-

I-im-kv-{Xw (social physics of language). Cu km-aq-ln-I-ù-Xn-

I-im-kv-{X-Øn-s‚ (theory of social physics of language) A-Sn-

ÿm-\-Øn¬ ̀ m-jm-am-‰w h-f¿-®-tbm {]-Xn-k-‘n-tbm F-∂

B-tem-N-\ ap-t∂m-´p-sIm-≠p-t]m-Im-hp-∂-Xm-Wv.

3. B-`y-¥-c-am-bpw L-S-\m-]-c-am-bpw _m-ly-am-b D-]-tbm-

K-Øn-epw \n-c-¥-c-am-bn am-dn-s°m-≠n-cn-°p-∂ k¿-Km-fl-I-

am-b H-cp km-aq-ln-I-{]-Xn-`m-k-am-Wv ̀ m-j. ̀ m-jm-am-‰w c-≠p-

X-c-Øn-ep-≠v. H-∂v, Hcp ̀ m-j-bn-ep-≠m-Ip-∂ L-S-\m-]-c-am-b

B-`y-¥-c-am-‰w. A-Xm-b-Xv ̀ m-j-bn-se kz-\n-a, cq-]n-a, hm-Iy,

{]-tbm-K-L-S-\-bn¬ D-≠m-Ip-∂ am-‰w. c-≠v B ̀ m-j-bp-sS D-

]-tbm-K-Øn¬ D-≠m-Ip-∂ am-‰w.

\n-c-¥-c-am-bn D-]-tbm-K-Øn-en-cn-°p-∂ ̀ m-j, A-Xm-b-Xv H-

∂mw ̀ u-Xn-I-X-bn¬ k-Po-h-am-bn D-]-tbm-K-Øn-en-cn-°p-∂

`m-j-bn¬ Cu B-`y-¥-c-am-‰w h-f-sc kzm-`m-hn-I-am-bpw th-K-

Øn-ep-am-Wv kw-`-hn-°p-I. ̀ m-j-bp-sS B-`y-¥-c-am-‰w B ̀ m-

j A-Sn-ÿm-\ D¬-]m-Z-\-a-fi-e-Øn¬ F-{X-am-{Xw D-]-tbm-

Kn-°p-∂p F-∂-Xn-s\ B-{i-bn-®n-cn-°p-∂p F-∂¿-∞w. ̀ m-j-

bp-sS D-]-tbm-K-Øn-ep-≠m-Ip-∂ am-‰w F-∂-Xv t\-c-sØ kq-

Nn-∏n-® `m-j-bp-sS {]m-Y-an-I-ù-Xn-I-X-bm-Wv. {]m-Y-an-I-

ùXn-I-X-bn¬ k-Po-h-am-bn D-]-tbm-Kn-°p-∂ `m-j-bn-se

B`y-¥-c-am-‰w h-f-sc Kp-W-]-c-hpw ̀ m-j-bp-sS h-f¿-®-bv-°v


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Im-c-W-am-hp-I-bpw sN-øpw.

`m-j-bp-sS c-≠mw ̀ u-Xn-I-X-bn¬, A-Xm-b-Xv, kmw-kv-Im-

cn-I-km-£-c-s]m-Xp-a-fi-e-Øn¬ Cu am-‰w H-cp B-tLm-jw

I-W-s° Zr-iy-am-hp-I-bpw sN-øpw. F-∂m¬, c-≠m-a-Xv a-s‰m-

cp-X-c-Øn-epw ̀ m-j-bn¬ B-`y-¥-c-am-bn am-‰w \-S-°m-dp-≠v.

A-Xm-b-Xv, H-∂mw ̀ u-Xn-I-X-bn¬ ̀ m-j k-Po-h-am-bn D-]-tbm-

Kn-°m-Xn-cn-°p-∂ A-h-ÿ. F-∂m¬ c-≠mw ̀ u-Xn-I-X-bn¬

A-Xm-b-Xv km-aq-ln-I-kmw-kv-Im-cn-I-Po-hn-X-Øn¬ ̀ m-j k-

Po-h-am-bn D-]-tbm-Kn-°p-∂ A-h-ÿ. H-cp ̀ m-jm-k-aq-l-Øn-

s‚ ̀ u-Xn-tIm¬-]m-Z-\-Øn-s‚ kz-`m-h-Øn-ep-≠m-Ip-∂ am-‰-

am-Wv C-Xn-\v Im-c-W-am-Ip-∂-Xv. Im-em-Im-e-ß-fm-bn H-cp ̀ m-

jm-k-aq-l-Øn-se {]-[m-\ ̀ u-Xn-tIm¬-]m-Z-\-Øn-ep-≠m-Ip-

∂ am-‰-am-Wv CXn\v Im-c-W-am-Ip-∂-Xv.

]-cn-]q¿-W-am-b Im¿-jn-I D¬-]m-Z-\-hy-h-ÿ-bn¬-\n-

∂pw hym-h-km-bn-I-tk-h-\-ta-J-e-bn-te-°p-≈ am-‰w ]-e-

t∏m-gpw ̀ u-Xn-tIm¬-]m-Z-\-Øn-s‚ kz-`m-h-Øn¬ am-‰w h-cp-

Øm-dp-≠v. F-∂m¬ ]-g-b D¬-]m-Z-\-a-fi-e-Øn-s‚ `m-j-

bpw ]p-Xn-b D¬-]m-Z-\-a-fi-e-Øn-s‚ ̀ m-j-bpw H-∂m-bn-cn-

°p-tºmƒ A-Xv ̀ m-j-bp-sS h-f¿-®-bv-°v Kp-W-I-c-am-Wv. D¬-

]m-Z-\-ta-J-e-bn-se B-[p-\n-I-h-Xv-I-c-Ww B-`y-¥-c-am-bn hn-

I-kn-®n-´p-≈ ̀ m-jm-k-aq-l-ß-fn¬ ]-g-b-Xpw ]p-Xn-b-Xp-am-b

D¬-]m-Z-\-a-fi-e-Øn-s‚ ̀ m-j H-∂p-X-s∂ B-bn-cp-∂p. A-

Xm-b-Xv, H-∂mw ̀ u-Xn-I-X-bn-se ]p-Xn-b ̀ u-Xn-Im-\p-`-hw ̀ m-

j-sb ]-cn-jv-I-cn-°p-I-bm-bn-cp-∂p. Cu ̀ m-jm-k-aq-l-ß-fn-

se B-[p-\n-I-h-Xv-I-c-W-{]-{In-b-bn¬ ̀ m-j-bpw ]-¶m-fn B-

bn-cp-∂p. F-∂m¬ ̀ u-Xn-I D--ev-]m-Z-\ ta-J-e-bn¬ B-[p-\n-I-

h-Xv-I-c-W-{]-{In-b B-`y-¥-c-am-bn hn-I-kn-°m-Xn-cn-°p-I-

bpw ̀ m-jm-k-aq-l-Øn-\v B-[p-\n-I B-i-b-ß-fpw km-t¶-Xn-

I-hn-Zy-bp-sS ]p-Xn-b D-]-tbm-K-ß-fpw ̀ m-jm-k-aq-l-Øn-s‚

]p-d-Øp-\n-∂pw kzo-I-cn-°p-I-bpw sN-bv-Xn-´p-≈ ̀ m-jm-k-aq-

l-ß-fn¬ ÿn-Xn hy-Xy-kv-X-am-Wv.

tIm-f-\n-h-Xv-I-cn-°-s∏-´ ̀ m-jm-k-aq-l-ß-sf-∂m-Wv Cu


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`m-jm-k-aq-l-ß-sf s]m-Xp-th hy-h-l-cn-°m-dp-≈-Xv. Cu ̀ m-

jm-k-aq-l-ß-fn-se B-[p-\n-I-h-Xv-I-c-W-{]-{In-b-sb sIm-

tfm-Wn-b¬ B-[p-\n-I-h-Xv-I-c-Ww F-∂m-Wv hn-fn-°m-dp-≈-

Xv. B-[p-\n-I-h-Xv-I-c-Ww B-`y-¥-c-am-bn hn-I-kn-®n-´p-≈ ̀ m-

jm k-aq-l-ß-fp-sS ]q¿-hm-[p-\n-I-`m-j-bpw B-[p-\n-I-h-Xv-I-

c-W-Øn-s‚ ̀ m-j-bpw tem-I-hym-]-I-am-bn H-∂m-bm-Wv s]m-

Xp-sh I-≠p-h-cp-∂-Xv. A-Xm-b-Xv ̀ m-jm-k-aq-l-ß-fn¬ ̀ u-Xn-

I-D¬-]m-Z-\ a-fi-e-Øn-ep-≠m-Ip-∂ hn-t—-Zw (shift in sector ofproduction) ̀ m-jm-hn-t—-Z-Øn-\v (language shift) Im-c-W-am-In-√. A-

Xp-sIm-≠p-X-s∂ ̀ u-Xn-tIm¬-]m-Z-\-Øn-s‚ a-fi-e-Øn-ep-

≠m-Ip-∂ am-‰w ̀ m-j-bp-sS D-]-tbm-K-]-c-am-b am-‰-Øn-\pw Im-

c-W-am-In-√. A-Xm-b-Xv hy-h-km-bn-I-hn-π-hm-\-¥-c-hpw Cw-

•o-jv D¬-]m-Z-\-a-fi-e-Øn-se k-Po-h-`m-j-bm-bn D-]-tbm-Kn-

°-s∏-Sp-I-bm-bn-cp-∂p.

tIm-f-\n-h-Xv-I-cn-°-s∏-´ ̀ m-jm-k-aq-l-ß-fn-se ÿn-Xn

hy-Xy-kv-X-am-bn-cp-∂p. Cu ̀ m-jm-k-aq-l-ß-fn¬ D¬-]m-Z-\-a-

fi-ew A-Xm-b-Xv ̀ m-j-bp-sS {]m-Y-an-I-ù-Xn-I-a-fi-ew B-

[p-\n-I-h-Xv-I-cn-°-s∏-Sp-∂-Xv tIm-f-\n-h-Xv-I-c-W-Øn-s‚ ̀ m-

K-am-bm-Wv. A-Xm-b-Xv, B-[p-\n-I-h-Xv-I-c-W-Øn-s‚ ̀ m-j {]-

Xy-£-am-tbm ]-tcm-£-am-tbm A-\y-`m-j B-bn-cp-∂p. A-Xp-

sIm-≠p-X-s∂, am-dn-b ̀ u-Xn-tIm¬-]m-Z-\-a-fi-e-Øn-se ̀ m-

j ]-cn-]q¿-W-am-bn A-\y-`m-j A-s√-¶n-epw B-i-b-]-c-am-bn

AXv A-\y-`m-j B-bn-cp-∂p.

Im¿-jn-I-hr-Øn-bn¬-\n-∂pw hym-h-km-bn-tIm¬-]m-Z-\

hy-h-ÿ-bn-te-°v ]-cn-W-an-® H-cp `m-jm-k-aq-l-Øn¬ {]-

tXy-In-®pw. C-¥y-bn-se ̀ m-jm-k-aq-l-ß-fn¬ Cw-•o-jv ]-cn-

]q¿-W-am-bpw ̀ u-Xn-tIm¬-]m-Z-\-Øn-s‚ ̀ m-j B-bn-cp-∂n-√.

F-∂n-cp-∂m-epw ̀ u-Xn-I-am-b D-]-tbm-K-Øn¬ ]q¿-W-am-bpw

Cw-•o-jv H-cp k-Po-h-`m-j B-bn-cp-∂n-s√-¶n-epw C-¥y-bn-se

`m-jm-k-aq-l-ß-fp-sS {]-tXy-In-®pw ap-Jy-[m-cm-`m-jm-k-aq-

lß-fp-sS ̀ m-j-bp-sS c-≠mw ̀ u-Xn-I-a-fi-e-Øn¬ Cw-•o-jv

a-‰p ]-e-X-c-Øn¬ \n¿-Wm-b-I-am-bn kzm-[o-\n-®n-cp-∂p.


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016

H-∂m-a-Xm-bn AXv C-¥y-bn-se X-t±-in-b-`m-j-I-sf B-`y-¥-

c-am-bn am-‰n. c-≠m-a-Xv, am-dn-b D¬-]m-Z-\-a-fi-e-Øn¬ k-Po-

h-am-bn ]-s¶-Sp-°m≥ B¿-Pn-t°-≠ ̀ m-j Cw-•o-jv B-sW-

∂ B-i-bw cq-]-s∏-´p.

Cu B-i-bw B-Zyw {]-h¿-Øn-®-Xv hn-Zym-`ym-k-ta-J-e-bn-

em-bn-cp-∂p. {]m-tZ-in-I-`m-j-I-fn-ep-≈ hn-Zym-`ym-k-Øn-ep-]-

cn Cw-•o-jv hn-Zym-`ym-k-Øn-\v {]m-ap-Jy-ta-dn. C-Xn-\v A-\p-]q-

c-I-am-bm-Wv C-¥y-t]m-ep-≈ Im¿-jn-I-k-aq-l-ß-fn-se Im¿-

jn-I-ta-J-e-bn-se X-I¿-®-bpw D¬-]m-Z-\-i-‡n-I-fp-sS Im¿-

jn-tI-X-c ta-J-e-bn-te-°p-≈ ]-em-b-\-hpw D-≠m-Ip-∂-Xv.

Im¿-jn-I-ta-J-e-bn¬ \n-∂p-≈ sXm-gn¬-i-‡n-bp-sS ]-em-b-

\w 1990Iƒ-°v ap≥-]v C-¥y-°-I-Øp X-s∂-bp-≈ \-K-c-ß-fn-

te-°m-bn-cp-∂p. kzm-X-{¥ym-\-¥-cw hym-h-km-bn-I-sXm-gn-e-

h-k-c-ß-tf-sd D-≠m-°n-bn-cp-∂ apw-ss_, \m-Kv-]p¿, sN-

ss∂ F-∂o \-K-c-ß-fn-te-°m-bn-cp-∂p B-Zy-Im-e-sØ sXm-

gn-en-\m-bp-≈ ]-em-b-\w.

C-¥y-bn-se F-√m {Km-a-ß-fn¬-\n-∂pw C-ß-s\ Im¿-jn-

I-ta-J-e-bn¬-\n-∂pw \-K-c-ß-fn-se hy-h-km-bn-tIm¬-]m-Z-\-

ta-J-e-bn-te-°v sXm-gn¬-i-‡n-bp-sS ]-em-b-\w \-S-∂p. C-

ß-s\ {Km-a-ß-fn¬-\n-∂pw \-K-c-ß-fn-te-°v ]-em-b-\w sN-bv-

X-h¿ X-ß-fp-sS {Km-a-Øn-se Im¿-jn-tIm¬-]m-Z-\-a-fi-e-

Øn¬ D-]-tbm-Kn-®n-cp-∂ ̀ m-j-tbm-sSm-∏w-X-s∂ \-K-c-Øn-

se hy-h-km-bn-I-sXm-gn-en-S-Øn¬ ]p-Xnsbm-cp ̀ m-j Iq-Sn D-

]-tbm-Kn-°m≥ Xp-S-ßn. 1990Iƒ-°v ap≥-]v C-Ø-c-Øn¬ C-

¥y-bp-sS hn-I-kn-® hym-h-km-bn-I-\-K-c-Øn-se ̀ m-j Cw-•o-

jv B-bn-cp-∂n-√. ln-μn, a-dm-Øn, Kp-P-dm-Øn Xp-S-ßn-b ̀ m-j-

I-fm-bn-cp-∂p s]m-Xp-th hym-h-km-b-sXm-gn-en-S-ß-fn¬ D-]-

tbm-Kn-®n-cp-∂ ̀ m-j-Iƒ. C-ß-s\ sXm-gn-en-\m-bn \-K-c-ß-fn-

te-°v Ip-Sn-tb-dn-b P-\-hn-`m-K-ß-fn¬ \-K-c-Øn¬-Ø-s∂

ÿn-c-Xm-a-k-am-°n-b-h-cp-sS c-≠mw-X-e-ap-d X-ß-fp-sS am-Xr-

`m-j-tbm-sSm-∏w X-s∂ \-K-c-Øn-se ̀ m-j-bpw B¿-Pn-®p. G-

Xm-≠v aq-∂v \m-ev X-e-ap-d-I-fm-Ip-∂-tXm-sS \-K-c-Øn-se


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`mj A-h-cp-sS am-Xr-`m-j-bm-bn am-dp-I-bpw sN-bv-Xp. C-Xv \-

K-c-Øn-te-°v Ip-Sn-tb-dn-b ̀ m-jm-k-aq-l-ß-fp-sS I-Y-bm-Wv.

F-∂m¬ \-K-c-ß-fn-te-°v ]-em-b-\w sN-øm-sX Im¿-jn-

tIm¬-]m-Z-\-a-fi-e-sØ am-{Xw B-{i-bn-®v {Km-a-ß-fn¬-Ø-

s∂ Xp-S¿-∂-h-cp-sS I-Y F-¥m-Wv. kzm-X-{¥ym-\-¥-c C-¥y-

bn¬ {]m-tZ-in-I-`m-j-I-tf-sd h-f¿-∂-Xv {Km-a-ß-fn-em-Wv. \m-

ev X-e-ß-fp-≈ ̀ m-jm-t{i-Wo-I-c-W-am-bn-cp-∂p C-¥y≥ ̀ m-

jm-ta-J-e-bn¬ 1990Iƒ h-sc D-≠m-bn-cp-∂-Xv.

H-∂v: sIm-tfm-Wn-b¬ ]n-¥p-W-bp-≈ Cw-•o-jv-˛-sIm-tfm-

Wn-b¬ ̀ -c-W-Øn-s‚-bpw sIm-tfm-Wn-b¬ B-[p-\n-I-X-bp-

sS-bpw A-[o-i-Xz-]n-¥p-W-bp-sS Xp-S¿-® Cw-•o-jv ̀ m-j-bv-°v

D-≠m-bn-cp-∂p. D-∂-X-hn-Zym-`ym-k-Øn-s‚-bpw ̀ -c-W-{]-{In-b-

bp-sS-bpw im-kv-{X-˛-km-t¶-Xn-I-hym-h-lm-c-ß-fp-sS-bpw ̀ m-j

Cw-•o-jm-bn-cp-∂p. C-¥y-bn-se _-lp-`m-jm-kz-`m-h-hpw F-√

`m-j-I-sc-bpw Iq-ń-bn-W-°p-∂ H-cp hn-\n-a-b-`m-j-sb-∂ \n-e-

bn-ep-≈ {]-tXy-I ÿm-\-hpw Cw-•o-jn-\v e-`n-°m≥ Im-c-W-

am-bn. {Xn-`m-jm A-[y-b-\-]-≤-Xn-bn¬ ln-μn C-X-c ̀ m-j-Iƒ

kw-km-cn-°p-∂ kw-ÿm-\-ß-fn¬ Cw-•o-jn-\v A-[y-b-\-`m-

j-sb-∂ ÿm-\-hpw e-`n-®p.

c-≠v: tZ-io-b-]n-¥p-W-bp-≈ ln-μn. kzm-X-{¥y-k-a-c-Øn-

s‚-bpw kzm-X-{¥ym-\-¥-c tZ-io-b-]n-¥p-W D-≠m-bn-cp-∂ ln-

μn.

aq-∂v: {]m-tZ-in-I-]n-¥p-W-bp-≈ ap-Jy-[m-cm-{]m-tZ-in-I-`m-

j-Iƒ. kw-ÿm-\-`-c-W-Iq-S-ß-fp-sS ]n-¥p-W D-≠m-bn-cp-∂

kw-ÿm-\-ß-fn-se {]m-tZ-in-I-`m-j-Iƒ. Cu ̀ m-j-bm-bn-cp-

∂p Hm-tcm kw-ÿm-\-Øn-se-bpw hn-Zym-`ym-k-Øn-s‚ am-[y-a-

`m-j-bpw H-∂mw ̀ m-j-bpw.

\m-ev: bm-sXm-cp km-aq-ln-I-]n-¥p-W-bpw e-`n-°m-Xn-cp-∂

B-Zn-hm-kn ̀ m-j-Iƒ. Km¿-ln-I-hy-h-lm-c-ß-fn¬ am-{Xw B-

Zn-hm-kn k-aq-l-ßƒ D-]-tbm-Kn-®n-cp-∂ B-Zn-hm-kn-`m-j-

Iƒ.

C-hn-sS, D¬-]m-Z-\-a-fi-e-hp-am-bn _-‘-s∏-Sp-Øn


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Cw-•o-jn-s‚-bpw C-¥y-bn-se {]m-tZ-in-I-`m-j-I-fp-sS-bpw h-

f¿-® ]-cn-tim-[n-t°-≠-Xp-≠v.

4. Cw-•o-jv 1990Iƒ-h-sc Im¿-jn-I-hy-h-km-bn-I-a-fi-e-

Øn¬ Cw-•o-jv A-{X km¿-h-{Xn-I-am-bn D-]-tbm-Kn-®n-cp-∂n-

√. D-]-tbm-Kn-°-s∏-ń-´p-s≠-¶n¬ sam-Øw tZ-io-tbm-Xv-]m-Z-

\-Øn-s‚ h-f-sc sN-dn-b A-f-hp-am-{Xw kw-`m-h-\ sN-øp-∂ D-

∂-X-hn-Zym-`ym-kw, im-kv-{Xw, km-t¶-Xn-I-hn-Zy tk-h-\w Xp-S-

ßn-b ta-J-e-I-fn¬ B-bn-cp-∂p 1990Iƒ h-sc Cw-•o-jv D-]-

tbm-Kn-°-s∏-ń-cp-∂-Xv.

1990Iƒ-°p-ti-jw ÿn-Xn-bm-sI am-dn. Im¿-jn-I-ta-J-e-

bn¬-\n-∂p-≈ sXm-gn¬-\-„w, X-t±-io-b hym-h-km-bn-I-ta-J-

e-I-fp-sS X-I¿-®, \-h-D-Zm-c-km-º-Øn-I-\-b-ß-fp-sS ̀ m-K-am-

bn C-¥y-bn-te-°v F-Øn-b sXm-gn-e-h-k-c-ßƒ F-∂n-h Cw-

•o-jv ̀ m-j-sb A-Xn-Po-h-\-Øn-\m-bn B¿-Pn-t°-≠ H-cp ̀ m-

j-sb-∂ \n-e-bn-te-°v D-b¿-Øn. Cw-•o-jv-`m-j A-dn-bm-hp-∂-

h¿-°v Cw-•o-jv ̀ m-j A-dn-bm-Ø-h-sc-°mƒ 34 i-X-am-\w h-cp-

am-\-h¿-[-\-hv D-≠msb-∂m-Wv ]T-\-ßƒ Im-Wn-°p-∂-Xv

(Azam 2013: 335367) AXm-b-Xv h-f-cp-∂ D¬-]m-Z-\-a-fi-e-

Øn-se ̀ m-j Cw-•o-jm-sW-∂ B-i-b-K-Xn-sb i-‡n-s∏-Sp-

Øp-∂ km-l-N-cy-Øn-te-°m-Wv C-¥y-bn-se km-º-Øn-Im-

h-ÿ am-dnb-Xv.

C-¥y-bn¬ km-[y-am-Ip-∂ hn-tZ-i-\n-t£-]-sØ-°p-dn-®v

]Tn-® EY' Attractiveness Survey C-ß-s\ kq-Nn-∏n-°p-∂p:

The supply of young and well educated English-Speaking popu-lation is the main driving force behind business services invest-ment in India (EY attractiveness Survey 2014: 17). A-Xm-b-Xv

2013 h-sc C-¥y-bn¬ hn-tZ-i-\n-t£-]w-h-gn e-`n-® sam-Øw

sXm-gn-e-h-k-c-ß-fn¬ 23.8 i-X-am-\-hpw hn-\n-a-b-km-t¶-Xn-I-

hn-Zym-ta-J-e-bn-em-Wv. Cu ta-J-e-bn-se ̀ m-j Cw-•o-jv X-

s∂-bm-Wv. A-Xp-sIm-≠m-Wv t\-c-sØ kq-Nn-∏n-® am-Xr-`m-

jm-kv-t\-ln-Iƒ X-ß-fp-sS A-Sp-Ø X-e-ap-d-sb am-\y-am-b

Cw-•o-jv hn-Zym-̀ ym-k-Øn-\v A-b-bv-°p-∂-Xv. km-º-Øn-I-am-b


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A-Xn-Po-h-\-Øn-\v Cw-•o-jv `m-jbpsS Xn-c-s™-Sp-°-epw

kmw-kv-Im-cn-I-am-b am-Xr-`m-jm-`n-am-\-hpw H∏w Xp-S¿∂p!

5. 1990Iƒ-°p-ti-jw C-¥y-bn-se Im¿-jn-tIm¬-]m-Z-\-a-

fi-e-Øn¬ h-f¿-∂ C-¥y-bn-se {]m-tZ-in-I-`m-j-Iƒ Im¿-

jn-I-ta-J-e-bv-°v ]p-d-tØ-°v h-f¿-∂-Xv s]m-Xp-k-aq-l-Øn-

s‚ km-£-c-s]m-Xp-a-fi-e-Øn-em-bn-cp-∂p. ̀ -c-Ww, D-∂-X-

hn-Zym-`ym-kw, im-kv-{Xw, km-t¶-Xn-I-hn-Zy F-∂n-ß-s\ Cw-

•o-jn-\v {]m-ap-Jy-ap-≈ ta-J-e-I-sf D-]-Po-hn-®m-Wv C-¥y-bn-

se {]m-tZ-in-I ̀ m-j-I-fp-sS ]n-∂o-Sp-≈ h-f¿-®. A-Xm-b-Xv

Cu ta-J-e-I-sf-°q-Sn hn-\n-a-bw sN-øp-hm≥ {]m-tZ-in-I-`m-j-

Iƒ ]-cym-]v-X-am-I-Ww F-∂ H-cp hm-Z-am-Wv Cu-Im-e-Øv cq-

]-s∏-´-Xv.

A-Xn-\p-th-≠n-bp-≈ \n-c-h-[n {i-a-ß-fpw \-S-Øp-I-bp-

≠m-bn. F-∂m¬, Cu {i-a-ß-sf-√mw ]-cm-P-b-am-bn-cp-∂p F-

∂m-Wv C-∂v \-ap-°v t_m-[y-s∏-Sp-∂-Xv. Im-c-Ww, Cu ta-J-e-

I-fn-se A-dn-hn-s‚-bpw km-t¶-Xn-I-hn-Zym-\n¿-am-W-Øn-s‚-

bpw ̀ m-j Cw-•o-jv B-bn-cn-°p-tºmƒ B ta-J-e-bn-te-°v h-

f-cp-∂ sXm-gn¬-]-cn-io-e-\-Øn-s‚ ̀ m-j a-s‰m-∂m-Im≥ I-gn-

bn-√.A-ß-s\ am-dn-b H-∂mw ̀ u-Xn-I-a-fi-e-Øn¬ {]-h¿-

Øn-°m≥ {i-an-®v ]-cm-P-b-s∏-´ H-cp bm-Ym¿-Yy-am-Wv C-¥y-

bn-se C-∂-sØ {]m-tZ-in-I-`m-j-Iƒ. Cu ]-cm-P-b-Øn-s‚

Pm-fy-X-sb a-d-°-em-Wv C-¥y-bn-en-∂v s]m-Xp-sh Im-W-s∏-

Sp-∂ am-Xr-`m-jm-`n-am-\-{]-I-S-\w.

6. a-e-bm-f-`m-jm-k-aq-l-hpw ̀ u-Xn-I-{]-Xn-k-‘n-bpw ]-cn-

tim-[n-°p-tºmƒ, C-¥y-bn-se C-X-c-`m-jm-k-aq-l-ß-sf A-

t]-£n-®v ̀ u-Xn-I-am-b D¬-]m-Z-\-a-fi-e-Øn-ep-≠m-b \n-c-h-

[n {]-Xn-k-‘n-I-fn-eq-sS I-S-∂p-t]m-b H-cp ̀ m-jm-k-aq-l-am-

Wv a-e-bm-f-`m-jm-k-aq-lw F-∂p a-\- n-em-Ipw. A-Sn-ÿm-\-

ù-Xn-tIm¬-]m-Z-\-am-b Im¿-jn-tIm¬-]m-Z-\-ta-J-e-bp-sS

A-Xn-th-K-Øn-ep-≈ X-I¿-®-bp-sS ̀ u-Xn-I-km-l-N-cy-Øn-em-

Wv a-e-bm-f-`m-j-bp-sS B-`y-¥-c-am-b am-‰w B-cw-`n-°p-∂-Xv.


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A-Xm-b-Xv, D-]-tbm-Kn-°-s∏-Sm≥ H-cp D¬-]m-Z-\-a-fi-e-an-

√m-Ø A-h-ÿ-bn-te-°m-Wv a-e-bm-fw am-dn-b-Xv. km-£-c-

s]m-Xp-a-fi-e-Øn¬ am-{X-am-Wv a-e-bm-fw {In-bm-fl-I-am-bn

C-∂v D-]-tbm-Kn-®p-h-cp-∂-Xv. A-tX-k-a-bw, km-£-c-s]m-Xp-a-

fi-e-Øn¬ Cw-•o-jv ̀ m-j-bv-°v A-\-Xn-km-[m-c-W-am-b ta-

[m-hn-Xzw D-≠v. hn-Zym-`ym-kw sN-øp-I F-∂m¬ Cw-•o-jv hn-

Zym-`ym-kw sNøpI F-∂ A-h-ÿ-bn-te-°m-Wv a-e-bm-f-`m-

jm-k-aq-l-Øn-s‚ hn-Zym-`ym-k-sØ-°p-dn-®p-≈ B-i-b-K-Xn-

X-s∂ am-dnbXv. C-Xn-\v Im-c-W--hp-ap-≠v. a-e-bm-fw D-]-tbm-Kn-

®v km-º-Øn-tIm¬-]m-Z-\-{]-h¿-Ø-\-Øn¬ {]-h¿-Øn-°m-

\p-≈ H-cp D¬-]m-Z-\-ta-J-e-bpw tI-c-f-Øn¬ k-Po-h-am-bn

A-h-ti-jn-°p-∂n-√ F-∂ A-h-ÿ-bn-te-°m-Wv tI-c-f-Øn-

se D¬-]m-Z-\-a-fi-ew am-dn-b-Xv.

Kƒ-^v \m-Sp-I-fn-te-°v sXm-gn¬-tX-Sn ̀ m-jm-k-aq-lw ]-

em-b-\w sN-bv-X-Xn-eq-sS tI-c-f-Øn-te-s°-Øn-b ]-Ww tI-c-

f-Øn-se B-`y-¥-c-hn-]-Wn-sb hn-I-kn-∏n-°p-I-bpw tI-c-f-

Øn-¬ D¬-]m-Zn-∏n-°-s∏-Sm-Ø F-¥pw hn-e-sIm-Sp-Øv hm-

ßm-sa-∂ A-h-ÿ cq-]-s∏-Sp-Øp-I-bpw sN-bv-Xp. a-e-bm-fw

D¬-]m-Z-\-a-fi-e-Øn-se ̀ m-j F-∂-Xn¬-\n-∂pw am-dn km-

£-c-s]m-Xp-a-fi-e-Øn-se ̀ m-j F-∂ A-h-ÿ-bn-te-°v Np-

cp-ßn.

D¬-]m-Z-\-ta-J-e-bn¬ k-Po-h-a-√m-sX, km-£-c-s]m-Xp-a-

fi-e-Øn¬ am-{Xw k-Po-h-am-b H-cp ̀ m-j-bm-bn a-e-bm-fw am-

dn-b-Xv a-e-bm-f-`m-j-bp-sS A-`y-¥-c-am-b L-S-\m-]-c-am-b am-‰-

sØ-bpw kzm-[o-\n-®p. L-S-\m-]-c-am-b Cu am-‰w kzm-`m-hn-I-

am-bn D¬-]m-Z-\-a-fi-e-Øn¬ a-e-bm-fw D-]-tbm-Kn-®n-cp-s∂-

¶n¬ D-≠m-tI-≠ X-\-Xm-b am-‰w B-bn-cp-∂n-√. a-e-bm-f-`m-j-

bn-se Cw-•o-jv ]-Z-ß-fp-sS B-[n-Iyw, Cw-•o-jv hm-Iy-L-S-\-

bn-te-°p-≈ a-e-bm-f-Øn-s‚ A-kzm-`m-hn-I-am-b am-‰w F-∂n-

h G-sd \n-co-£n-°-s∏-ń-´p-≈ h-kv-Xp-X-I-fm-Wv.

D¬-]m-Z-\-a-fi-e-Øn¬ D-]-tbm-Kn-°m-sX km-£-c-s]m-

Xp-a-fi-e-Øn¬ am-{Xw k-Po-h-am-bn D-]-tbm-Kn-°-s∏-Sp-∂


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G-sXm-cp ̀ m-j-bn-epw D-≠m-Ip-∂ am-‰-Øn-s‚ kzm-`m-h-ß-fm-

Wn-h.

C-Xn-s\ aebmf ̀ m-j am-{Xw t\-cn-Sp-∂ {]-Xn-k-‘n-bm-

bn sX-‰n-≤-cn-°-cp-Xv. a-e-bm-f-`m-jm-k-aq-l-am-sI t\-cn-Sp-∂

ù-Xn-I-am-b {]-Xn-k-‘n-bp-sS ̀ m-j-bn-se {]-I-S-\-am-Wn-Xv.

`m-j-bv-°v am-{X-am-bn H-cp am-‰-an-√. F-∂m¬, ̀ m-jm-k-aq-l-

Øn-s‚ ̀ u-Xn-I-am-b {]-Xn-k-‘n-sb ̀ m-j-bp-sS {]-Xn-k-‘n-

bm-bn am-{Xw sX-‰n-≤-cn-°p-∂-Xpw i-cn-b-√.

ReferencesC Azam, Mehtabul & /Aimee Chin /Nishith Prakash 2013 “The

Returns to English-Language Skills in India” Economic Devel-opment and Cultural Change 61. 2: 335-367.

C EY's attractiveness Survey. 2014. India 2014: Enabling theprospects web: http://www.ey.com/Publication/vwLUAs-sets/India_Attractiveness_study_summary_2014/$FILE/2014%20attractiveness%20study%20-%20summary.pdf Ac-cessed: January, 2013.

C Nettle, Daniel 1999. Linguistic Diversity. Oxford UniversityPress: Oxford.


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-Xn-\m-dmw-\q-‰m-≠n-s‚ B-cw-`w-ap-X¬ ]-sØm≥-]-Xmw-

\q-‰m-≠n-s‚ A-¥y Z-i-I-ßƒ-h-sc tI-c-f-Øn-s‚ hn-

Zym-`ym-k B-h-iy-ß-sf G-s‰-Sp-Øp \-S-Øn-bn-cp-∂ ÿm-]-

\-ß-fm-bn-cp-∂p Ip-Sn-∏-≈n-°q-S-ßƒ A-Y-hm B-im≥/F-gp-

Øp-]-≈n-Iq-S-ßƒ F-∂-dn-b-s∏-ń-cp-∂ G-Im-[ym-]-I {Km-a-

hn-Zym-e-b-ßƒ.1 tI-c-f-Øn-s‚ X-e-ÿm-\ \-K-cn-bn¬ H-cp

kv-Iq-fn-se am-{Xw B-bn-c-Øn-e-[n-Iw Ip-ń-Iƒ _- n-s‚ t]-

cp-t]m-epw hm-bn-°m-\-dn-bm-Ø-h-cm-bn, am-Xr-`m-j-bn¬ \n-c-

£-c-cm-sW-∂ \m-Wn-∏n-°p-∂ bm-Ym¿-∞yw sh-fn-s∏-Sp-Øp-

∂p B-[p-\n-I-Im-e-sØ "]-≈n-°q-S'-sØ-°p-dn-®v amXr-`qan

hm-cm-¥-∏-Xn-∏n¬-h-∂ B¿.P-b-{]-km-Zn-s‚ te-J-\w. "i-co-c-

kp-J-Øn-\v ̀ m-cy-X-s∂ D-Ø-aw F-∂m¬ i-co-c t]m-j-W-

Øn-\v A-Ω-X-s∂ th-Ww' F-∂m-Wv A-[y-b-\ am-[y-a-sØ-

°p-dn-®p-≈ Nq-tS-dn-b N¿-® tI-c-f-Øn-se B-Zy sS-Iv-Ãv-_p-

°v I-Ω-‰n A-≤y-£≥ (1867) tI-c-f-h¿-Ω h-en-b-tIm-bn-Ø-

ºp-cm≥ D-]-kw-l-cn-°p-∂-Xv.2 hn-Zym-`ym-k-Øn-s‚ Zm¿-i\n-

I-Nn-¥-bn-epw t_m-[-\-k-{º-Zm-b-ß-fn-epw "]-Sn-™m-dp'

t\m-°n-bn-cn-°p-tºmƒ \-jv-S-s∏-Sp-∂-Xv \-Ωp-sS ss]-Xr-I-

hpw N-cn-{X-hp-am-Wv. an-j-\-dn-hn-Zym-`ym-k-hpw sIm-tfm-Wn-

b¬ C-S-s]-S-epw \-sΩ B-[p-\n-I-X-bn-te-°v \-bn-®p F-∂

]

tam-Wn-täm-dn-bÂ k-{¼-Zm-bw AY-hm a-{Zm-kv knÌw.... 233

SREE

JITH

. E

tam-Wn-täm-dn-bÂ k-{¼-Zm-bw AY-hm a-{Zm-kv knÌw: H-cp N-cn-{Xm-t\zjWw

E Sreejith. E

h-kv-Xp-X Aw-Ko-I-cn-°p-tºmƒ X-s∂ Cu c-≠p hn-`m-K-hpw

h-en-b A-f-hn¬ \-Ωn¬ \n-∂pw I-Sw-sIm-≠n-cp-∂p F-∂ k-

Xy-sØ \n-cm-I-cn-®p-Iq-Sm. K-Wn-X-Øn-s‚ Im-cy-Øn¬ F-

¥m-Wv kw-`-hn-®-sX-∂v C-∂v ]c° N¿-®-sN-ø-s∏-Sp-∂p-≠v.3

hn-Zym-`ym-k-Øn-s‚ Im-cy-Øn¬ A-Xp-≠m-bn-ń-√. 19˛mw \q-

‰m-≠n-s‚ B-Zy-]-Ip-Xn-bn¬ Cw-•-≠n-se \n-c-£-c-Xm-\n-c-°v

K-Wy-am-bn Ip-d-°p-∂-Xv \-Ωp-sS Ip-Sn-∏-≈n-°q-S-ß-fn-se A-

[y-b-\ am-Xr-I D-]-tbm-Kn-®p-sIm-≠m-Wv F-∂v Hm¿-°p∂-h¿

hn-c-f-amWv?

18˛19 \q-‰m-≠p-I-fn¬ Im¿-jn-I-˛-hy-h-km-bn-I ta-J-e-I-fn-

se I-≠p-]n-Sn-Ø-ß-fpw t]-sc-Sp-Ø k¿-Δ-I-em-im-e-I-fpw,

km-ln-Xy-kw-`m-h-\-I-fpw im-kv-{X-ta-[m-hn-Xz-hp-sa-√mw kq-

cy-\-kv-X-an-°m-Ø {_n-ó-jv km-{am-Py-sØ tem-I-Øn-s‚

s\-dp-I-bn-se-Øn®n-cp-∂p-sh-¶n-epw Cw-•-≠n¬ {]m-Y-an-I-X-

e-Øn-se s]m-Xp-hn-Zym-`ym-k-Øn-s‚ ÿn-Xn Xo-sc B-im-h-

l-am-bn-cp-∂n-√. sU-bnw kv-Iq-fp-Iƒ, tIm-a¨-tU kv-Iq-fp-

Iƒ, k¿-°p-em¿ kv-Iq-fp-Iƒ, k¨-tU kv-Iq-fp-Iƒ F-∂n-

ß-s\ hn-hn-[ co-Xn-bn-ep-≈-h-bm-bn-cp-∂p A-hn-Sp-sØ ss{]-

a-dn-X-e hn-Zym-e-b-ßƒ. C-h-sbm-s° \-S-Øn-bn-cp-∂-Xv {]m-

b-am-b kv-{Xo-I-tfm a-s‰m-cp-tPm-en-bn-epw Im-cy-am-bn hn-P-bn-

°m-Ø-h-tcm im-co-cn-I A-h-i-X-I-ƒ D-f-f-h-tcm B-bn-cp-∂p.

A-h-cn¬ ]-e¿-°pw A-[ym-]-\-Øn-s‚ A-Sn-ÿm-\ [m-c-W-

I-tfm s]m-Xp-hn-⁄m-\-tam D-≠m-bn-cp-∂n-√. am-{X-a-√ sU-

bnw kv-Iq-fp-I-fpw tIm-a¨-tU kv-Iq-fp-I-fp-sa-√mw \m-a-am-{X-

sa-¶n-epw ̂ o-kv sIm-Sp-°≥ sI-ev-]p-≈-h¿-°p th-≠n am-{X-

ap-≈-Xm-bn-cp-∂p.4 hy-mh-km-bn-I sXm-gn-em-fn-I-fpsSbpw Iq-

en th-e-°m-cp-sS-bpw Ir-jn-∏-Wn-°m-cp-sS-bpw a-°ƒ G-sX-

¶n-ep-sam-cp hn-Zym-e-b kw-hn-[m-\-Øn-s‚ ]-Sn-°-∏p-d-Øm-bn-

cp-∂p F-∂-Xm-bn-cp-∂p bm-Ym¿-∞yw.

C-Xn-\n-sS ]p-Xp-Xm-bn D-b¿-∂p h-∂ a-[y-h¿-§w-˛-am-\p-jn-

I-hpw a-X-]-c-hp-am-b Im-c-W-ß-fm¬-˛-Cu-sbm-c-h-ÿ-°v ]-

cn-lm-cw Im-Wm≥ {i-an-®p. A-ßn-s\-bm-Wv "skm-ssk-‰n


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t^m¿ s{]m-tam-j≥ Hm-^v {In-kv-Xy≥ t\m-f-Pv' F-∂ kw-L-

Øn-s‚ B-`n-ap-Jy-Øn¬ 1699 ap-X¬ C-S-h-I-I-tfm-Sv tN¿-∂v

Nm-cn-‰n kv-Iq-fp-Iƒ B-cw-`n-°p-∂-Xv. hm-b-\, F-gp-Øv, K-Wn-

Xw, a-X-]-c-am-b A-dn-hp-Iƒ F-∂n-h-bm-bn-cp-∂p ]mTy-]-≤-

Xn-bn¬ Dƒ-s∏-ń-cp-∂-Xv. [-\m-Vy-cn¬ \n-∂v kw-`m-h-\ ]n-cn-

®p-sIm-≠pw ss]-Xr-I kz-Øp-°ƒ Zm-\-am-bn kzo-I-cn-®p-

sIm-≠pw aq-e-[-\w kz-cq-]n-® C-Ø-cw ÿm-]-\ß-fn¬ ku-

P-\y hn-Zym-`ym-k-am-bn-cp-∂p \¬-In-bn-cp-∂-Xv. 1760˛-I-tfm-sS

G-I-tZ-iw ap-∏-Xn-\m-bn-cØn¬-]-cw Z-cn-{Z-hn-Zym¿-∞n-Iƒ-°v

Nm-cn-‰n kv-Iq-fp-Iƒ A-Øm-Wn-bm-bn. C-hn-S-ß-fn¬ ]T-\w

bm-{¥n-I-am-sW-∂pw ss_-_n-fpw {]m¿-∞\m ]p-kv-X-I-ß-

fpw A¿-∞-a-dn-bm-sX-bm-Wv Ip-ń-Iƒ lr-Zn-ÿ-am-°p-∂-sX-

∂pw A-[ym-]-I¿ I-gn-hv Ip-d-™-h-cmsW∂pap≈ hn-a¿-i-\-

ßƒ ]n¬-°m-e-Øv D-b¿-∂p-h-∂p. kv-Iqƒ F-∂ B-i-bw F-

¥m-tWm e-£y-am-°p-∂-Xv A-Xn¬ Nm-cn-‰n kv-Iq-fp-Iƒ ]-cm-

P-b-s∏-´-Xm-bn hn-e-bn-cp-Ø-ep-I-fp-≠m-bn. Nmƒ-kv Un-°≥-

kv kv-sI-®-kv ss_ t_m-kv F-∂ c-N-\bn¬ ]m-cn-jv-kv-

°qƒ A-[ym-]-I-cp-sS Z-b-\o-b-ÿn-Xn h-c-®p-Im-Wn-®n-´p-≠v.

Cu-sbm-c-h-ÿ-bn-em-Wv tI-c-f-Øn-s‚ Ip-Sn-]-≈n-°q-S-ßƒ

Cw-•-≠n-te-°v C-d-°p-a-Xn sN-ø-s∏-Sp-∂-Xv.

B-Zy-am-bpw A-h-km-\-am-bpw H-cp I-®-h-S kw-L-am-bn-cp-

∂ Cu-Ãv C-¥ym I-º-\n h-en-sbm-cp Im-e-b-f-hn¬ C-¥y-

bn¬ an-j-\-dn {]-h¿-Ø-\-ßƒ A-\p-h-Zn-®n-cp-∂n-√. B-Zy-

sØ F¨-]-Xp-h¿-j-ß-fn¬ H-cp ]-≈n-t]m-epw ÿm-]n-

°m≥ A-h¿ X-øm-dm-b-Xp-an-√.5 F-∂m¬ ]n-∂o-Sv bq-tdm-]y≥-

am-cp-sS-bpw Bw-t•m-˛-C-¥y≥ hn-`m-K-ß-fp-sS-bpw B-cm-[-\m-

h-iy-ßƒ \n-d-th-‰n-s°m-Sp-°m≥ Nm-sπ-bv≥-am-sc \n-b-an-

°m≥ {_n-ó-jv ]m¿-e-sa‚ v I-º-\n-sb Np-a-X-e-s∏-Sp-Øn.

A-Ø-c-Øn¬ a-Zn-cm-in-bn¬ Nm-sπ-bv-\m-bn {]-h¿-Øn-® B-

fm-bn-cp-∂p tUm. B≥-{Uq s_¬. 1753˛¬ kv-tIm-Sv-se‚n¬

P-\n-® s_¬ K-Wn-X-Øn-epw {]-Ir-Xn-Z¿-i-\-Øn-epw B-g-

Øn¬ ]cn-io-e-\w t\-Sn. Xp-S¿-∂v ]u-tcm-ln-Xyw t\-Sn-b


SREE

JITH

. E

At±-lw 1787˛¬ I¬-°-Ø-bn-te-°v bm-{X Xn-cn-®p. {]-Ir-Xn

Z¿-i-\-Øn¬ {]-`m-j-Ww \-S-Øp-I, I-gn-bp-sa-¶n¬ kz-Im-cy

Syq-j-\n-eq-sS ]-Ww I-s≠-Øp-I Xp-S-ßn-b-h-bm-bn-cp-∂p e-

£yw. F-∂m¬ A-t±-lw F-Øn-t®¿-∂-Xv a-{Zm-kn-em-bn-cp-

∂p. A-\m-Y-cm-b B¨-°p-ń-Iƒ-°v th-≠n A-hn-sS ]p-Xp-

Xm-bn B-cw-`n-°p-∂ ÿm-]-\-Øn-s‚ kq-{]-≠m-bn

tUm.s_¬ £-Wn-°-s∏-´p. i-º-fw hm-ßm≥ X-øm-dm-hm-

sX-bm-Wv A-t±-lw B tPm-en G-s‰-Sp-Ø-Xv. F-∂m¬ hn-hn-

[ ]-´m-f- sd-Pn-sa‚p-I-fp-sS Nm-sπ-bv≥ F-∂ \n-e-bn¬ h-ºn-

® h-cp-am-\w A-t±-l-Øn-\v e-`n-®n-cp-∂p.am-{X-a-√ [m-cm-fw H-

gn-hp-k-a-b-hp-ap-≠m-bn-cp-∂p. ]T-\ {]-{In-b-I-sf-°p-dn-®p-≈

Nn-¥-Iƒ-°pw ]-co-£-W-ßƒ-°pw s_¬ t{]-cn-∏n-°-s∏-Sp

∂-Xn-\v th-sd-bp-ap-≠m-bn-cp-∂p Im-c-W-ßƒ. X-s‚ Io-gn¬

\n-b-an-°-s∏-´ A-[ym-]-I¿ G-s‰-Sp-Ø {]-h¿-Øn-bn¬ Im-cy-

{]m-]v-Xn-tbm Xm¬-]-cy-tam C-√-Ø-h-cm-bn-cp-∂p F-∂-Xm-bn-

cp-∂p A-Xv. Cw-•-≠n-se Nm-cn-‰n kv-Iq-fp-I-fp-sS A-tX A-h-

ÿ.

A-∂v a-e-_m¿, a-{Zm-kv {]-kn-U≥-kn-bp-sS ̀ m-K-am-Wv. X-

s‚ k-©m-c-ßƒ °n-S-bn¬ Im-Wm-\n-S-bm-b \-Ωp-sS Ip-Sn-∏-

≈n-°q-S-ß-fn-se A-[y-b-\ co-Xn-I-fn¬ A-t±-l-Øn-s‚ I-

Æp-S-°n. Ip-ń-Iƒ \n-e-Øp hn-cn-® a-W-en¬ h-e-Xp-ssI Nq-

≠p-hn-c¬ A-a¿-Øn F-gp-Xp-∂p. C-S-Xp-ssI-sIm-≠v am-bv-°p-

∂p. ho-≠pw F-gp-Xp-∂p. t…-‰v th-≠, s]≥-kn¬ th-≠. A-

∂-sXm-s° ]-W-s®-e-hp-≈ Im-cy-am-Wv. (t…-‰v hym-]-I-am-b-

t∏mƒ sN-dn-b kw-Jy-Iƒ-t]m-epw t…-‰n¬ F-gp-Xn-Iq-´p-I-

bm-Wv \-Ωp-sS Ip-ń-Iƒ F-∂pw a-e-bm-fn-bp-sS K-Wn-X-ti-jn-

sb C-Xv km-c-am-bn _m-[n-°p-∂p-sh-∂pw Nq-≠n-°m-Wn-®p-

sIm-≠v "a-\-°-W-°v' F-∂-t]-cn¬ ̀ m-jm-t]m-jn-Wn-bn¬ F-

kv.kp-{_-“-Wy-ø¿ H-cp te-J-\w F-gp-Xn-bn-´p-≠v (1898 Xp-

emw).6 s_¬ a-s‰m-∂pIq-Sn \n-co-£n-®p. H-cp hn-Zym-e-b-

Øn¬ H-c-[ym-]-I≥ am-{X-ta-bp-≈p F-∂m¬ hn-hn-[ {]m-b-

Øn-epw \n-e-hm-c-Øn-ep-ap-≈ Ip-ń-Iƒ hy-Xy-kvX hn-j-b-


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ßƒ H-tc k-a-bw I-c-K-X-am-°p-∂p. C-sXm-c-¤p-X hn-Zy X-

s∂. F-¥v-sIm-≠p X-\n-°pw C-Xv ]-co-£n-®p-Iq-Sm? a-{Zm-kv

kn-Ãw A-Y-hm tam-Wn-t‰m-dn-b¬ k-{º-Zm-bw F-∂-dn-b-s∏-´

s_-√n-s‚ hn-Zym-e-b-]-cn-jv-°m-cØn-s‚ Xp-S-°w C-Xm-bn-cp-

∂p. ayq-®¬-C≥-kv-{S-Iv-j≥ F-∂pw Cu co-Xn A-dn-bs∏-Sp-

∂p-≠v. C-\n \-ap-°v s_-√n-s\ {`-an-∏n-® Ip-Sn-∏-≈n-°q-S am-Xr-

I ]-cn-tim-[n-°mw. tam-Wn-t‰m-dn-b¬ co-Xn-sb-°p-dn-®v \n-c-h-

[n Cw-•o-jv \n-co-£-W-ßƒ e-`y-am-sW-¶n-epw A-Xv t\-cn-´-

\p-`-hn-®-h-cp-sS-˛-A-Xm-b-Xv tI-c-fo-b-cp-sS A-\p-`-h Ip-dn-∏p-

Iƒ h-ep-Xm-sbm-∂pw e-`n-°m-\n-√. ]-t£ kn.hn. Ip-™n-cm-

a≥ "Rm≥' F-∂ B-fl-I-Y-bn¬ F¬.Fw.F-kv [¿-Ω-∏-≈n-

°q-S-Øn¬ X-\n-°v A-{]-Im-cw e-`n-® hn-Zym-`ym-kw hn-kv-X-cn-

®v Hm¿-sØ-Sp-°p-∂p-≠v. Im-Wp-I:7 ""B-im≥ h-∂p I-b-dn-b-

t∏mƒ Ip-ń-Iƒ Iq-´-tØm-sS A-I-Øp-I-b-dn H-∂n-s®m-cp k-

emw. k¿-Δ-{X im-¥w, Ip-td I-gn-™-t∏mƒ H-cp s_-©n-en-cp-

∂ A-©m-dp-Ip-ń-Iƒ F-gp-t∂-‰v B-im-s‚ ap-ºn-ep-≈ s_-

©p-I-fn¬ sN-∂n-cp-∂p. H-cmƒ hm-bn-®p Xo¿-∂p C-cp-∂p. A-

Sp-Ø-bmƒ F-gp-t∂-‰v hm-bn-°p-∂p. F-√m-h-cpw hm-bn-®p I-gn-

bp-tºmƒ B-im≥ Nn-e tNm-Zy-ßƒ tNm-Zn-°p-∂p. A-Xp-I-gn-

™v Ip-ń-Iƒ-s°m-cp I-W-°pw sIm-Sp-Øv B-im≥ A-Sp-Ø

¢m-kp-Im-sc hn-fn-®p A-h-cp-sS ]mT-hpw \-S-Øn. Xp-S¿-∂v A-

t±-lw \n-e-sØ-gp-Øp-Im-cp-sS A-Sp-°-te-°v bm-{X-bm-bn.

A-t∏mƒ Ip-ń-Iƒ Im-Wn-® H-Xp-°-hpw h-W-°-hpw a-cym-Z-

bpw B-im-s‚ ap-J-Øv t\m-°n-bp-≈ ]p-©n-cn-bpw I-≠m¬

Ip-ń-Iƒ-°v ̀ -b-a-√, ̀ -‡n-bm-Wv ap-ºn-´p \n-ev-°p-∂-sX-∂pw

A-t±-l-Øn-\v A-[n-Im-cw am-{X-a-√ hm-’-ey-hpw Iq-Sn-bp-

s≠-∂v {]-Xy-£-am-bn-cp-∂p'. Un-°≥-kn-s‚-bpw a-‰pw kzm-

[o-\-Øn¬ \m-´m-im-∑m-sc I-W-°-‰v ]-cn-l-kn-®v F-gp-Xn-b

th-ß-bn¬ Ip-™n-cm-a≥-\m-b-\m-sc ]q-tØ-g-Øv cm-a≥ ta-

t\m≥ X-≈n-]-d-™n-´p-≠v. G-Xv B-ń≥-Iq-´-Øn-epw I-dp-Ø

B-Sp-Iƒ I-t≠-°m-sa-∂pw A-Xv km-am-\y-h-Xv-°-cn-°-cp-

sX∂pw.


SREE

JITH

. E

""t\-c-sØ I-W-°n-te¿-s∏-´ ap-Xn¿-∂-h-sc ]-cn-tim-[n-

®p-sIm-≠v B-im≥ A-h-tcm-Sp-X-s∂ A-Sp-Ø ¢m- n-se I-

W-°p-Iƒ \n-co-£n-°m≥ ]-d-bpw. hn-{i-aw I-gn-™v F-√m-h-

cpw ¢m-kn¬ h-∂n-cp-∂p I-gn-™m¬ A-a-cw ]Tn-°p-∂-h¿, ]-

©-X-{¥w In-fn-∏m-´p ]Tn-°p-∂-h¿ C-ß-s\ ]-e-cpw D-≈-h-

sc B-im≥ H-‰-s°m-‰-°v hn-fn-®v A-h-sc sIm-≠v ]mTw sNm-

√n-®p A-Sp-Ø ]mTw ]-d-™p-sIm-Sp-°pw. A-Xn-\p-ti-jw am-

{X-sa \n-e-sØ-gp-Øp-Im-cp-sS Im-cy-Øn¬ Zr-jv-Sn-bp-≈q. \n-

e-sØ-gp-Øp ]Tn-∏n-°p-∂ sIm-®m-im-∑m¿ D-b¿-∂ ¢m-kn-

se Ip-ń-I-fm-Wv. D-b¿-∂ ¢m-kn¬ B-sI B-dv Ip-ń-Iƒ D-

≠m-bn-cp-∂-h-cn¬ \m-ep B¨-Ip-ń-I-fpw c-≠p s]¨-Ip-ń-I-

fpw B-bn-cp-∂p''. Cu ap-Xn¿-∂ sIm-®m-im-∑m¿ N-´-ºn-am¿ F-

∂m-W-dn-b-s∏-ń-cp-∂-Xv. t]-´-bn¬ cm-a≥-]n-≈ B-im-s‚ ]-

≈n-°q-S-Øn-se N-´-ºn-bm-bn-cp-∂p Ip-™≥-]n-≈ F-∂ N-´-

ºn-kzm-an-Iƒ. ]-e-t∏m-gpw Ip-Sn-∏-≈n-°q-S-ß-fp-sS c-£m-[n-

Im-cn-Iƒ I-c-bn-se {]-am-Wn-am-cm-bn-cp-∂-Xn-\m¬ an-° Ip-ń-

Iƒ-°pw hn-Zym-`ym-kw ku-P-\y-hp-am-bn-cp-∂p. B-Zy-]mT-

ßƒ ]Tn-∏n-°p-∂-Xv X-ß-fn¬-s∏-́ -h-cm-bn-cp-∂-Xp-sIm-≠p-X-

s∂ ]T-\w c-k-I-c-hpw B-bm-k-I-c-hp-am-bn-cp-∂p. B-im-s‚

ta¬-t\m-́ -ap-≈-Xp-sIm-≠v c-≠p-Iq-́ ¿-°pw D-g-∏m-\pw h-ø.

s_-√n-\v a-s‰m-∂pw Nn-¥n-°m-\p-≠m-bn-cp-∂n-√. k-am-\-am-

b H-cp A-[ym-]-\-co-Xn-im-kv-{Xw A-t±-lw hn-I-kn-∏n-s®-Sp-

Øp. tPm-Wn-{^n-kv-sI≥ F-∂ Ip-ń-sb A-t±-lw ]-cn-io-en-

∏n-s®-Sp-Øv Xp-S-°-°m-cp-sS B-im-\m-°n. B {]-{In-b Xm-tg-

Ø-ń-te-°v ]-S¿-Øn-s°m-Sp-Øp. a-{Zm-kv k-{º-Zm-b-Øn-s‚

Xp-S-°-aXm-bn-cp-∂p. ]T-\-Im-cy-Øn¬ am-{X-a-√ [m¿-Ωn-I \n-

e-hm-c-Øn-epw Ip-ń-I-fn¬ h-en-b am-‰w I-≠p Xp-S-ßn. tam-i-

am-b B-tcm-Ky-ÿn-Xn-sb-Øp-S¿-∂v s_¬ 1796˛¬ Xn-cn-®p-

t]m-bn. a-{Zm-kv A-\p-`-h-ßƒ a-\- n-ep-≠m-bn-cp-∂p. A-sX-

°p-dn-®v H-cp dn-t∏m¿-´v X-øm-dm-°p-I-bpw k-aq-l-Øn-se hn-hn-

[ X-´p-I-fn¬ hn-X-c-Ww sN-øp-I-bpw sN-bv-Xp. A-tX h¿-jw

X-s∂ e-≠-\n-se s_m-t´mƒ-^v-kv ]-tcm-°y¬ kv-Iq-fn¬


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s_¬ k-{º-Zm-bw B-hn-jv-°-cn-°-s∏-´p. 1801˛¬ A-t±-lw

kzm-t\-Pn-se sd-Iv-S-dm-bn \n-b-an-X-\m-bn. Pn-√-bn-se ap-gp-h≥

kv-Iqƒ A-[ym-]-I-sc-bpw \n-b-{¥n-°m-\pw D-]-tZ-in-°m-\pw

A-t±-l-Øn-\-[n-Im-c-ap-≠m-bn-cp-∂p. A-sX-Xp-S¿-∂v a-{Zm-kv

k-{º-Zm-bw hym-]-I-am-hp-I-bm-bn-cp-∂p. C-Xn-\n-sS a-s‰m-cp

hn-Zym-`ym-k {]-h¿-Ø-I-\m-bn-cp-∂ tPm-k-^v e-¶m-Ã¿ F-∂

Izm-°¿ X-t‚-Xm-b co-Xn-bn¬ tam-Wn-t‰m-dn-b¬ k-{º-Zm-bw

hn-I-kn-∏n-®n-cp-∂p.8 A-h¿ X-Ωn¬ ]-c-kv-]-cw I-≠v B-i-b-

hn-\n-a-bw \-S-Øn-bn-´p-ap-≠m-bn-cp-∂p. ]-t£ Im-gv-N-∏m-Sp-I-

fn¬ sF-Iy-ap-≠m-bn-cp-∂n-√. A-\p-`-h-ßƒ-°m-Wv s_¬

ap≥-Xq-°w \-ev-In-b-sX-¶n¬ a-\:im-kv-{X-k-ao-]-\-ßƒ-°m-

Wv tPm-k-^v {]m-[m-\yw \-ev-In-b-Xv. e-¶m-kv-{Sn-b≥ k-{º-Zm-

bw F-∂-dn-b-s∏-´ Cu-co-Xn-°v Cw-•-≠n¬ h-en-b {]-Nm-cw e-

`n-®n-cp-∂p.

C-Xn-\n-sS F-Un-≥_-tdm-bn¬ ]p-tcm-ln-X-\m-bn \n-b-an-X-

\m-bn-cp-∂p s_¬. k-`-bp-sS i-‡-am-b ]n-¥p-W A-t±-l-

Øn-\v e-`n-®p. B¿-an kv-Iq-fp-I-fn-epw A-\m-Y¿-°v th-≠n-bp-

≈ hn-Zym-e-b-ß-fn-epw s_¬ k-{º-Zm-bw kzo-I-cn-°-s∏-´p.

1811 ¬ Cu \-ho-\ co-Xn {]-N-cn-∏n-°p-∂-Xn-\m-bn H-cp skm-

ssk-‰n ÿm-]n-X-am-bn. c-≠p h¿-j-Øn-\p-≈n¬ X-s∂ 230

hn-Zym-e-b-ß-fpw \m-ev-]-Xn-\m-bn-c-Øn¬-∏-cw Ip-ń-I-fpw Cu

skm-ssk-‰n-°v Io-gn-ep-≠m-bn-cp-∂p. 1832˛¬ s_¬ a-cn-°p-

tºmƒ {_n-´-\n-epw tIm-f-\n-I-fn-ep-am-bn G-Xm-≠v ]-Xn-\m-bn-

cw kv-Iq-fp-I-fn¬ s_¬ k-{º-Zm-bw {]m-h¿-Øn-I-am-bn-cp-

∂p. F-√m-h¿-°pw hn-Zym-`ym-kw F-∂ k-¶-ev-]-sØ km-£m-

Xv-°-cn-°pw F-∂-Xn-\m¬ {]-kn-≤ bq-ń-en-t‰-dn-b≥ Nn-¥-I-

\m-b sP-bnw-kv-an¬ Cu k-{º-Zm-b-Øn-s‚ i-‡-\m-b h-

‡m-hm-bn-cp-∂p. 1813 F-Un≥-_¿-Kv dn-hyq-hn¬ C-Xp kw-_-

‘n-®v A-t±-lw H-cp te-J-\w X-s∂ {]-kn-≤-s∏-Sp-Øn.

"tUm.s_¬, F-∂n¬ Po-h-\pw i-‡n-bpw D-≈n-S-tØm-fw Im-

ew A-ß-bp-sS H-cp D-Ø-a A-\p-bm-bn B-bn-cn-°pw Rm≥'

F-∂v F-kv.Sn.tImƒ-dn-Uv-Pv D-d-∏p-\¬-Ip-∂p-≠v. k-Zn-bpw


SREE

JITH

. E

th¿-Uv-kv-h¿-Øp-sa-√mw s_-√n-s‚ B-cm-[-I-cm-bn-cp-∂p.

1835˛-se sa-°m-sf an-\p-Sv-kn-epw tPm¨-Ãp-h¿-´v an-√n-s‚

{Um-^v-‰v U-kv-]m-®n-epw (1836) tam-Wn-t‰m-dn-b¬ co-Xn-bp-sS

hn-hn-[ am-Xr-I-Iƒ N¿-®-sN-bv-Xn-cp-∂p.

1800˛-ap-X¬ A-c-\q-‰m-≠p-Im-ew s_¬-˛-e-¶m-Ã¿ k-{º-

Zm-bw Cw-•-≠n-se {]-mY-an-I hn-Zy-`ym-k cw-K-Øv A-\n-tj-

[y-am-b kzm-[o-\w sN-ep-Øn. ̂ m-Iv-S-dn sXm-gn-em-fn I-fp-sS-

bpw Z-cn-{Z-hn-`m-K-ß-fp-sS-bpw a-°ƒ A-£-c-tem-I-Øv ]m-dn-

°-fn-®p. km-£-c-Xm-\n-c-°v Ip-Ø-t\ D-b¿-∂p. hn-Iv-tSm-dn-

b≥ Im-ew a-l-Ø-c-am-Ip-∂-Xv A-Xp-sIm-≠p-Iq-Sn-bm-Wv. F-

∂m¬ ]-Xn-sb ]p-Xn-b hn-Zym-`ym-k Z¿-i-\-ß-fpw N¿-®-I-fpw

D-b¿-∂p h-∂p. Ip-ń-Iƒ Ip-ń-I-sf ]-c-kv-]-cw ]Tn-∏n-°p-I-b-

√ th-≠-Xv, Iq-Sp-X¬ ]-cn-io-e-\w e-`n-® A-[ym-]-I-cm-Wv hn-

j-b-ßƒ ssI-Im-cyw sN-tø-≠-sX-∂pw, H-tc {]m-b-Øn-ep-

≈-h-sc am-{Xw H-cp ¢m-kn¬ H-∂n-®n-cp-Øn ]Tn-∏n-°-W-sa-

∂pw, e-Iv-N¿ sa-tØ-Uv/A-kw-ªn-sse≥ sa-tØ-Uv D-]-tbm-

Kn-°-W-sa-∂pw slm-dm-kv-am≥, s{^-U-dn-Iv sS-bv-e¿ ap-X-em-

b-h¿ B-h-iy-s∏-Sm≥ Xp-S-ßn-b-tXm-sS s_¬-˛-e-¶m-Ã¿ k-

{º-Zm-b-Øn-s‚ Im-en-I-{]-k-‡n-bn¬ C-Sn-hv X-´m≥ Xp-S-ßn.

F-√m km-aq-ly ÿm-]-\-ß-fp-sS-bpw K-Xn-bpw hn-[n-bpw C-

Xp-X-s∂. N-cn-{X-]-c-am-b B-h-iy-ß-fm¬ Ah D-b¿-∂p-h-cn-

I-bpw A-tX Im-c-W-ß-fm¬ A-kv-X-an-°p-I-bpw sN-øpw. C-

∂v tIc-f-Ønepw Cw-•-≠n-epw tam-Wn-t‰m-dn-b¬ k-{º-Zm-

ban-√. F-∂m¬ {]m-Y-an-I hn-Zym-`ym-k-Øn¬ tI-c-fw tem-I-

Øn-\p am-Xr-I-bm-Ip-∂p-s≠-¶n¬ A-Xn-\p-≈ Im-c-Wßƒ

an-j-\-dn-˛-sIm-tfm-Wn-b¬ hn-Zym-`ym-k kw-c-w`-ß-fn¬ am-

{Xw H-Xp-°n-b¬-t]m-cm. a-[y-Im-e-Øn-s‚ A-¥y-tØm-sS ap-

°n-epw aq-e-bn-epw ap-f-®p-s]m-¥n-b B-im≥]-≈n-°q-S-ß-fn-

te-°pw, A-Xn-\p-ap-ºp-≈ im-em-]m-c-º-cy-ß-fn-te-°pw kw-

L-Im-e-sØ P-\-Io-b hn-Zym-`ym-kØn-te-°pw \mw I-S-∂p

sN-t√-≠n h-cpw. A-Ø-cw A-t\z-j-W-ßƒ \-S-°p-∂n-√

F∂-Xm-Wv bm-Ym¿-∞yw.


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End Note1. 19˛mw \q-‰m-≠n-s‚ A-h-km-\-]m-Z-ß-fn¬ P-\n-®p-h-f¿-∂

Nne h-y-‡n-I-fpsS B-fl-I-Y-I-fn¬ F-gp-Øp ]-≈n-°q-S-

ß-sf-°p-dn-®p-≈ ]-cm-a¿-i-ßƒ e-`y-am-Wv. D-Zm-l-c-Ww

"F-s‚ Po-hn-X-kv-a-c-W-Iƒ', C.hn. Ir-jv-W-]n-≈. B¿.

Cu-iz-c-]n-≈-sb-t∏m-ep-≈-hcpw B-im≥ ]-≈n-°q-S-sØ-

°p-dn-®v te-J-\w F-gp-Xn-bn-´p-≠v.

2. B-bn-eyw-Xn-cp-∂mƒ cm-Pm-hn-s‚ Im-e-Øm-Wv Xn-cp-hn-

Xmw-Iq-dn¬ B-Zy-am-bn sS-Iv-Ãv-_p-°v I-Ωn-‰n cq-]o-I-cn-°-

s∏-Sp-∂-Xv. B-Zy {]-kn-U‚ v A-Æm Pn. cm-b-cm-bn-cp-∂p

(1867˛68) A-t±-l-Øn-s‚ a-c-W-tØm-sS h-en-b-tIm-bn-

Ø-ºp-cm≥ A-[y-£-\m-hp-I-bm-bn-cp-∂p. C-Xn-s\-kw-_-

‘n-°p-∂ H-cp Zo¿-L-te-J-\w "k-a-Im-en-I a-e-bm-

f'Øn¬ {]-kn-≤o-I-cn-®n-´p-≠v. (]p-kv-X-Iw 19, e-°w 10, Pq-

sse 2015)

3. am-[-h≥, \o-e-I-WvT≥ ap-X-em-b-h-cp-sS K-Wn-X-kw-`m-h-

\-I-sf-°p-dn-®v t\-c-sØ-X-s∂ N¿-®-Iƒ D-b¿-∂p-h-∂n-´p-

s≠-¶n-epw tPm¿-Pv Ko-h¿-Ko-kn-s‚ "a-bq-c-in-J'tbm-Sp Iq-

Sn-bm-Wv "tI-c-f kv-Iqƒ Hm-^v am-Ø-am-‰n-Iv-kv' {i-≤-bm-

I¿-jn-°p-∂-Xv.

4. hn-i-Z-am-b hm-b-\-bv-°v Im-Wp-I-˛ H.C. Barnard,A History of English Education from 1760, University ofLondon Press, 1947.

5. Dick Kooiman, Conversion and Social Equality in India,Manohar, Delhi, 1989, p. 27 and Naik J.P, Sayyid Nurullah, p.33

6. C-Xp-kw-_-‘n-®v "A-«o-e-a-√ A-[ym-]-I tI-{μo-Ir-X hn-

Zym-̀ ym-kw' F-∂-t]-cn¬ c-≠p-e-°-ß-fn-em-bn Cu te-J-I≥

H-cp Zo¿-L {]-_-‘w {]-kn-≤o-I-cn-®n-´p-≠v. (kaImen-I

a-e-bmfw, B-K-kv-Xv 2013)

7. "Rm≥' F-∂ kn.hn. Ip-™n-cm-a-s‚ B-fl-I-Y lm-jnw


??

cm-P≥ F-Un-‰v sN-bv-Xv {]-kn-≤o-I-cn-®n-´p-≠v. (Iu-ap-Zn ]-

ªn-Iv dn-te-j≥-kv 2011)

8. Alok K. Mukherjee, The Gift of English, Orient Blackswan,New Delhi, 2009, p. 108.

ReferencesC Alok K. Mukherjee, The Gift of English, Orient Blackswan,

New Delhi, 2009.C Dick Kooiman, Conversion and Social Equality in India,

Manohar, Delhi, 1989.C Naik J.P, Sayyid Nurullah, A Students History of Education

In India, Macmillan India, Delhi, 1974.C Suresh Chandra Gosh,The History of Education in Modern

India- 1757-1998, Orient Longman, Delhi, 2000.


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˛mw \q-‰m-≠n-s‚ A-¥y-]m-Z-Øn¬ Xn-cp-hn-Xmw-Iq-dn-se

s{]m-´-Ã‚ v an-j-\-dn ]-fin-X-\m-bn-cp-∂ km-ap-h¬ a-

‰o¿ tI-c-f-Øn¬ \n-e-\n-∂n-cp-∂ Pm-Xn A-Sn-a-Ø-sØ-°p-dn-

®v C-ß-s\-sb-gp-Xn: ""A-ta-cn-°≥ A-Sn-a-I-fp-am-bn Xm-c-X-ay-

s∏-Sp-Øp-tºmƒ tI-c-f-Øn-se ]p-e-b-cp-sS Po-hn-Xm-h-ÿ

A-¥-an-√m-Ø ITn-\-X-Iƒ \n-d-™-h-bm-Wv.'' 19˛mw \q-‰m-≠n-

s‚ B-Zy Z-i-I-ßƒ sXm-´v 20˛mw \q-‰m-≠n-s‚ {]-Y-a-]m-Zw h-

sc-bp-≈ s{]m-´-Ã‚ v an-j-\-dn c-N-\-I-fn¬ tI-c-f-Øn-se A-

Sn-a-Pm-Xn-I-fp-sS Po-hn-X-]-cn-tXm-h-ÿ-sb A-‰v-em‚n-Iv A-Sn-

a-Ø-hp-am-bn Xm-c-X-ayw sN-øp-∂-Xv ]-Xn-hm-bn-cp-∂p. sXm-´p-

Iq-Sm-bv-a-bpw Xo-≠n-°q-Sm-bv-a-bpw I-≠p-Iq-Sm-bv-a-bpw t]m-ep-

≈ \r-iw-k-X-Iƒ \n-en-\n-∂n-cp-∂ tI-c-f-Øn¬ A-Sn-a-Pm-Xn-

Iƒ-°v A-h-cp-sS D-S-a-ÿ-sc k-ao-]n-°m-t\m D-S-a-ÿ-cp-sS

ho-Sp-I-fn¬ {]-th-in-°m-t\m H-tc B-cm-[m-\m-e-b-Øn¬ A-

h-tcm-sSm-∏w {]m¿-∞n-°m-t\m km-[y-am-bn-cp-∂n-s√-∂pw A-

ta-cn-°≥ A-Sn-a-Iƒ Cu h-I \n-Ir-jv-S-X-Iƒ A-\p-`-hn-®n-cp-

-19-

A-Sn-a-¯-¯n-sâ N-cn-{Xw A-Y-hm N-cn-{X-Im-c-·m-cp-sS A-Sn-a-¯w 243

SHIN

AS.

A.M

.

A-Sn-a-¯-¯n-sâ N-cn-{Xw A-Y-hm N-cn-{X-Im-c-·m-cp-sS A-Sn-a-¯w

Sanal Mohan, P. 2015. Modernity of Slavery: Struggles Against Caste Inequality in Colonial Kerala, New Delhi: Oxford University Press. p. 345, xix.

E Shinas. A.M.

]pkv-X-I \n-cq]Ww

∂n-s√-∂pw an-j-\-dn-am¿ \n-co-£n-°p-I-bp-≠m-bn. A-‰v-em‚n-

Iv A-Sn-a-°-®-h-S-Øn-s‚ hym-]v-Xn tI-c-f-Øn-ep-≠m-bn-cp-∂n-

√ F-∂-Xpw C-hn-Sp-sØ A-Sn-a-Øw Pm-Xn-hy-h-ÿn-Xn-bp-am-

bn sI-´p-]n-W-™p-In-S-∂ H-∂m-sW-∂-Xp-am-Wv C-h c-≠pw

X-Ωn-ep-≈ {]-[m-\ hy-Xym-kw.

19˛mw \q-‰m-≠n-\p ap-ºp-X-s∂ bq-tdm-]y≥ k-©m-cn-I-fpw

Im-Øn-en-Iv an-j-\-dn-am-cpw tI-c-f-Øn-se Pm-Xn A-Sn-a-Ø-

sØ-°p-dn-®v ]-cm-a¿-in-°p-∂p-s≠-¶n-epw N¿-®v an-j-\-dn

skm-ssk-‰n-bn-te-bpw e-≠≥ an-j-\-dn skm-ssk-‰n-bn-te-

bpw s{]m-´-Ã‚ v an-j-\-dn-am-cp-sS B-Jym-\-ß-fn-em-Wv A-Sn-a-

Pm-Xn-I-fp-sS Xo-{h-Zp-cn-X-ßƒ k¿-h-kv-]¿-in-bm-bn tc-J-s∏-

Sp-Ø-s∏-ń-´p-≈-Xv. {_n-ó-jv tIm-f-\n-I-fn¬ A-Sn-a-Ø \n-tcm-

[-\w \-S-∏m-°m≥ Cu-Ãn-¥ym I-º-\n-°p-ta¬ Cw-•-≠n¬-\n-

∂v h-ºn-®v k-Ω¿-Z-ap-≠m-b Im-e-Øm-Wv A-Sn-a-Pm-Xn-Iƒ-°n-

S-bn¬ s{]m-´-Ã‚ v an-j-\-dn-am¿ {]-h¿-Ø-\w B-cw-`n-°p-∂-

Xpw A-h-cp-sS im-co-cn-I-hpw am-\-kn-I-hp-am-b \-c-I-bm-X-\-

Iƒ tc-J-s∏-Sp-Øp-∂-Xpw. e-≠-\n¬-\n-∂pw {_n-ó-jv km-{am-

Py-Øn-s‚ a-‰n-S-ß-fn¬ \n-∂pw ]p-d-Øp-h-∂ A-Sn-a-Ø-hn-cp-

≤ tP-W-ep-I-fn¬ A-h [m-cm-f-am-bn {]-kn-≤o-I-cn-°-s∏-ń-cp-

∂p. A-Sn-a-Pm-Xn-I-fp-sS a-Xw-am-‰w H-cp e-£y-am-bn-cp-∂p-sh-

¶n-epw tI-c-f-Øn-se Pm-Xn A-Sn-a-sb t\m-hpw hn-Im-c-hpw kz-

]v-\-ß-fp-ap-≈ H-cp a-\p-jy-Po-hn-bm-bn B-Zyw ]-cn-K-Wn-®-Xv

s{]m-´-Ã‚ v an-j-\-dn-am-cm-bn-cp-∂p. Cu an-j-\-dn B-Jym-\-

ß-fn¬ am-{X-am-Wv i-co-c-hpw B-flm-hpw, hn-Im-c-hpw hn-Nm-c-

hpw, ̀ q-X-Im-e-hpw h¿-Ø-am-\-hpw k¿-thm-]-cn t]-cp-ap-≈ a-

\p-jy-cm-bn tI-c-f-Øn-se Pm-Xn A-Sn-a-Iƒ Zr-iy-am-Ip-∂-Xv.

A-Xn-\p ap-ºv A-h¿ Im-en-I-sf-t]m-se hm-ßm-\pw hn¬-°m-

\pw I-gn-bp-∂ ar-K-ß-tfm Pw-K-a-h-kv-Xp-°-tfm am-{X-am-bn-cp-

∂p. A-Sn-a-I-fp-sS {I-b-hn-{I-bw kw-_-‘n-® A-°m-e-sØ

tc-J-I-fn¬ ]-Xn-hm-bn {]-Xy-£-s∏-Sp-∂ H-cp {]-kv-Xm-hw C-

Xm-Wv: ""sIm-√p-In¬ sIm-e-bv-°p-am-dpw, hn¬-°p-In¬ hn-e-bv-

°p-am-dpw''. A-Sn-a-Pm-Xn-Iƒ-°p th-≠n \n-im-]mT-im-e-Iƒ


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ÿm-]n-®p-sIm-≠v A-h-cp-sS ssZ-\w-Zn-\-Po-hn-X-hp-am-bn A-

Sp-Øn-S-]-g-In-b an-j-\-dn-am-cm-Wv A-tß-b-‰w t¢-i-\n¿-`-c-am-

b _r-l-Øm-b {]-am-W-k-©-bw kr-jv-Sn-®-Xv. (A-Sn-a-Iƒ

A-h-cp-sS Po-hn-X-sØ-°p-dn-®v ]-d-™-Xpw Zr-Iv-km-£n-Iƒ

]-d-™-Xp-am-b hn-h-c-W-ßƒ) Black Atlantic F-∂ hn-Jym-X

Ir-Xn-bp-sS I¿-Øm-hm-b t]mƒ Kn¬-tdm-bv slave sublime F-

∂m-Wv C-Ø-cw A-Sn-am-\p-`-h-ß-sf hn-ti-jn-∏n-°p-∂-Xv. A-

Xm-b-Xv A-Sn-am-\p-`-h-ß-fp-sS k-Øm-h-Xv-I-cn-°-s∏-´ h-i-

ßƒ. C-Ø-cw {]-am-W-ß-fn-eq-sS I-S-∂p-t]m-Ip-tºmƒ tI-c-

f-Øn-se Pm-Xn A-Sn-a-Ø-Øn-s‚ ̀ o-I-c-X I-≠v B-cpw \-Sp-

ßn-t∏m-Ipw. A-Sn-a-Ø \n-tcm-[-\ {]-ÿm-\-Øn-s‚ ap≥-\n-c

{]-h¿-Ø-I-\m-bn-cp-∂ tPm¨ G-_v-kv F-∂ an-j-\-dn-bp-sS

1847˛-se H-cp hn-h-c-Ww Im-Wp-I:

""Rm≥ Cu-bn-sS Ip-td A-[n-Iw A-Sn-a-I-fp-sS D-S-a-ÿ-\m-

b k-º-∂-\m-b H-cp iq-{Z-\p-am-bn (\m-b¿ {]-am-Wn) kw-km-

cn-°p-I-bp-≠m-bn. H-cp A-Sn-a-sb hn-‰m¬ In-´p-∂ D-b¿-∂ Xp-

I 60 ]-W-am-sW-∂v A-bmƒ ]-d-™p. D-t±-iw 20 jn-√nw-Kv-kv

sÃ¿-enw-Kv-kv. A-Sn-a-I-sf G-Xp k-a-b-hpw hn¬-°m-t\m

ssI-am-dm-t\m X-\n-°p kzm-X-{¥y-ap-s≠-∂pw ̀ m-cy-sb ̀ ¿-

Øm-hn¬ \n-∂pw a-°-sf A-—-\-Ω-am-cn¬ \n-∂pw th¿-s]-Sp-

Øn hn¬-°m-dp-s≠-∂pw kp-lr-Øp-°ƒ-°v k-Ωm-\-am-bpw

s]¨-a-°-fp-sS hn-hm-l-th-f-bn¬ kv-{Xo-[-\-am-bpw, Nn-e-

t∏mƒ I-S-_m-[y-X Xo¿-°m-\pw A-h-sc \¬-Im-dp-s≠-∂pw

A-bmƒ ]-d-™p. A-Sn-a-I-sf I-∂m-en-Iƒ F-∂m-Wv A-bmƒ

]-d-™p-sIm-≠n-cp-∂-Xv. an-° A-Sn-a-I-fpw ]-\n-bpw hm-X-hpw

a-‰-kp-J-ß-fpw _m-[n-®v B-c-_v-[-bu-h-\-Ø-N‚ X-s∂ N-

sØm-Sp-ßp-sa-∂pw A-]q¿-hw Nn-e¿-am-{X-ta a-[y-h-b- v ]n-

∂n-Sm-dp-≠m-bn-cp-∂p F-∂pw A-h¿-°v ̀ -£-W-hpw h-kv-{X-

hpw Xp-—-am-bn-cp-∂p F-∂pw A-h-scm-s° a-lm-a-Zy-]-∑m-cpw

Zp-jv-S-cp-am-sW-∂pw A-bmƒ \n- w-K-\m-bn ]-d-™p. A-h¿-

°v {In-kv-Xy≥ hn-Zym-`ym-kw \¬-Ip-∂-Xn-s\ Ip-dn-®v B-cm-

™-t∏mƒ A-sXm-∂p-a-h¿-°v kzo-Im-cy-am-hn-s√-∂pw A-h¿


SHIN

AS.

A.M

.

Zp-jv-S-aq¿-Øn-I-fp-sS B-cm-[-I-cm-sW-∂pw A-bmƒ a-dp-]-Sn

\¬-In. ]n-∂o-Sv F-s‚ tNm-Zy-ß-fn¬ \n-∂v H-gn-™p-am-dm-\m-

Wv A-bmƒ hy-{K-X Im-Wn-®-Xv.''

1855˛¬ Xn-cp-hn-Xmw-Iq-dn¬ A-Sn-a-Ø \n-tcm-[-\w \n-e-

hn¬ h-∂v \m¬-∏-Ø-©p h¿-j-Øn-\p ti-jw 1900˛¬ A-bn-

cq-cn-se A-Sn-a-Pm-Xn-bn¬ s]-´ H-cp hr-≤≥ ]q¿-hm-h-ÿ kv-a-

cn-®-Xv C-{]-Im-c-am-Wv. ""A-Xn-cm-hn-se R-ß-sf-√m-h-sc-bpw

h-b-ep-I-fn-te-°v B-ń-sØ-fn-®p-sIm-≠p-t]m-Ipw. R-ßƒ-

°n-S-bn¬ B-sc-¶n-epw a-cn-®p-In-S-°p-I-bm-sW-¶n¬, A-Ω-

tbm, A-—-t\m, Ip-ń-I-tfm B-bm-epw, A-∂-sØ ]-Wn-I-gn-

t™ i-hw a-d-hp-sN-øm≥ A-\p-h-Zn-®n-cp-∂p-≈q. R-ß-sf hn-

‰n-cp-∂-Xv an-°-t∏m-gpw Cu hn-[-Øn-em-Wv. A-—-s\ H-cmƒ-°v.

A-Ω-sb a-s‰m-cmƒ-°v. Ip-ń-I-sf hy-Xy-kv-X-cm-b a-‰p ]-e¿-

°pw. ]n-∂o-Sv ]-c-kv-]-cw Im-Wp-hm≥ A-\p-h-Zn-®n-cp-∂n-√. ̀ ¿-

Ør-a-Xn-bm-b H-cp A-Sn-a-s∏-Æn-s\ ̀ ¿-Øm-hn¬ \n-∂v th¿-

s]-Sp-Øn H-cp \m-b¿-t°m kn-dn-b≥ {In-kv-Xym-\n-t°m ap-

k¬-am-t\m hn-‰p-I-gn-™m¬ A-h-cp-sS A-Sn-a-°q-´-Øn-se H-

cm-sf ̀ ¿-Øm-hm-bn kzo-I-cn-°m≥ A-hƒ \n¿-_-‘n-X-bm-

hpw. C-sXm-s° Im-c-Ww Nn-e¿ Im-ń-te-t°m-Sn-t∏m-bn h-\y-

ar-K-ßƒ-°v ̀ -£-W-am-Im-dp-≠m-bn-cp-∂p.''

C-Ø-c-Øn¬ ̀ m-cy-sb ̀ ¿-Øm-hn¬ \n-∂pw Ip-ń-I-sf A-

—-\-Ω-am-cn¬ \n-∂pw th¿-s]-Sp-Øn hn¬-°p-∂ lo-\-Ir-Xy-

sØ A-‰v-em‚n-Iv A-Sn-a-Ø-Øn-s‚ ]-›m-Ø-e-Øn¬ Slaveryand Social Death F-∂ {K-Ÿw F-gp-Xn-b Hm¿-em-t‚m ]-t‰-gv-

k¨ hn-ti-jn-∏n-°p-∂-Xv P-\-\-\m-ep-≈ A-\y-h-Xv-I-c-Ww

(natal alienation) F-∂m-Wv. C-Xp-h-gn A-Sn-a-°v ̀ q-X-Im-e-hpw

h¿-Ø-am-\-hpw ̀ m-hn-bpw X-Ωn-ep-≈ _-‘w hn-t—-Zn-°-s∏-Sp-

∂p F-∂pw ]-t‰-gv-k¨ \n-co-£n-°p-∂p.

F-{X-ta¬ {Iq-c-am-b ]o-U-\-am-Wv "sX-‰v'sN-øp-∂ A-Sn-a

G-‰p-hm-ßn-bn-cp-∂-sX-∂v Im-Wn-°p-∂-Xm-Wv 1853˛-se D-≈p-

e-bv-°p-∂ H-cp hn-h-c-Ww:

""H-cp ]-d-b A-Sn-a D-S-a-ÿ-s‚ ]-ip-hn-s\ tam-jv-Sn-®p. D-S-a


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h-en-sbm-cp Iq-´w A-Sn-a-I-sf-bpw Iq-ń ]-d-b-s‚ hm-k-ÿ-e-

sØ-Øn. A-t∏mƒ ]-d-b≥ ]-ip-hn-s\ A-d-°p-∂-Xm-Wv I-

≠-Xv. ]-d-b-s\ Im-ep-Iƒ Iq-ń-s°-ń ssI-Iƒ H-cp a-c-tØm-

Sv tN¿-Øv ]n-∂n-te-°p sI-ń-\n¿-Øn. ]n-s∂ H-´pw ssh-Im-

sX \o-‰p-Np-Æm-ºv ]-d-b-s‚ c-≠p-I-Æp-I-fn-epw ]p-c-ń. H-cp

Xp-Wn-°-j-Ww sIm-≠v I-Æp-Iƒ aq-Sn-s°-ń. Im-gv-N \-jv-S-

s∏-Sp-∂-Xp-h-sc ]-d-b≥ {]m-W-th-Z-\-bm¬ ]n-S-™p.''

D-S-a-ÿ-cp-sS ]-ip-°-sf tam-jv-Sn-°p-∂-Xpw ]n-∂o-Sv A-h-

sb sIm-√p-∂-Xpw Pm-Xn-ta-[m-hn-Xz-tØm-Spw Pm-Xn-lnw-k-

tbm-Sp-ap-≈ ]-I-bpw {]-Xn-tj-[-hp-am-sW-∂v Cu dn-t∏m¿-´v X-

øm-dm-°n-b an-j-\-dn \n-co-£n-°p-∂p-≠v F-∂-Xv {i-t≤-b-a-

s{X. Pm-Xn A-Sn-a-I-sf ̀ q-hp-S-a-Iƒ-°v tXm-∂p-tºmƒ sIm-

√m-am-bn-cp-∂p. h-b-ep-I-fn¬ Nn-d-sI-´p-tºm-tgm Nn-d \-∂m-

°p-tºm-tgm A-Xp s]m-fn-™p-t]m-Im-Xn-cn-°m≥ A-Sn-a-I-sf

sIm-∂v Nn-d-bn¬-X-s∂ A-S-°n-bn-cp-∂p. C-Xv sN-bv-Xn-cp-∂-Xv

Nn-d-sb \-in-∏n-°p-∂ Zp-jv-S-aq¿-Øn-I-sf {]o-Xn-s∏-Sp-Øm≥

a-\p-jy-c-‡-Øn-\p I-gn-bpw F-s∂m-cp hn-izm-k-Øn-s‚ A-Sn-

ÿm-\-Øn-em-Wv. am-{X-tam, sIm-√-s∏-´ A-Sn-a-bp-sS {]-Xn-Im-

cw \n¿-ho-cy-am-°m≥ B A-Sn-a-bv-°v B-cm-[-\m-e-bw ]-Wn-Xv

A-Sn-a-I-sf-s°m-≠p-X-s∂ A-hn-sS B-cm-[-\ \-S-Øn-®n-cp-

∂p-sh-∂pw A-°m-e-sØ {]-am-W-ßƒ sh-fn-s∏-Sp-Øp-∂p.

]n-∂o-Sv C-Ø-cw Nn-d-Iƒ cm-a≥-Nn-d, I-Æ≥-Nn-d F-∂n-ß-s\

Ip-cp-Xn-sIm-Sp-Ø A-Sn-a-I-fp-sS t]-cn¬ A-dn-b-s∏-´p.

Hm-Iv-kv-^-Uv bq-Wn-th-gv-kn-‰n {]- v {]-kn-≤o-I-cn-® ]n.k-

\¬-tam-l-s‚ Modernity of Slavery: Struggles Against Caste Inequal-ity in Colonial Kerala F-∂ {K-Ÿ-Øn¬ \n-∂p-≈ A-Sn-am-\p-`-h

hn-h-c-W-ß-fn¬ Nn-e-Xp-am-{X-am-Wv C-Xv. \-Ωp-sS A-[o-i-N-

cn-{X-c-N-\-I-fn¬ \m-Sn-s‚ Im¿-jn-I k-aq-l-L-S-\-bp-sS \-

s´-√m-bn h¿-Øn-® Pm-Xn A-Sn-a-Øw A-Zr-iy-h-Xv-I-cn-°-s∏-

Sp-I-tbm ]m¿-iz-h-Xv-I-cn-°-s∏-Sp-I-tbm sN-bv-Xp-sh-∂v k-

\¬-tam-l≥ Nq-≠n-°m-´p-∂p. a-[y-Im-em-cw-`w ap-X¬ H-cp k-

l-{km-œ-Øn-e-[n-Iw tI-c-f-Øn¬ \n-e-hn-ep-≠m-bn-cp-∂


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PmXn A-Sn-a-Øw tI-c-f-N-cn-{X-Øn-se-X-s∂ h-gn-hn-f-°p-I-fn-

sem-∂m-bn K-Wn-°-s∏-Sp-∂ 1855˛-se A-Sn-a-Ø \n-tcm-[-\ \n-

b-aw h-∂-Xn-\p-ti-j-hpw Xp-S¿-∂p. A-Sn-a-°-®-h-S-hpw A-Sn-a-

Øm-h-ÿ-bp-sa-√mw {]-iv-\-h-Xv-I-cn-®p-sIm-≠v sIm-tfm-Wn-

b¬ B-[p-\n-I-X-bpw s{]m-´-Ã‚ v tem-I-t_m-[-hpw Xp-d-∂n-

´ ]p-Xn-b B-i-b-ß-fp-tS-bpw aq-ey-ß-fp-tS-bpw ]-cn-k-c-

Øn¬-\n-∂v D-b¿-∂p-h-∂, Z-fn-Xv {]-ÿm-\-ßƒ \-Ωp-sS {]-

_-e-am-b tI-c-f-N-cn-{X c-N-\-I-fn¬(en-_-d¬, km-{º-Zm-bn-

Iw, am¿-Iv-kn-Ãv) ]m¿-iz-{]-ta-bw-t]m-ep-am-Im-sX t]m-b-Xv

F-¥p-sIm-≠m-sW-∂ a¿-a-{]-[m-\-am-b tNm-Zyw k-\¬-tam-

l≥ D-b¿-Øp-∂p. {Iq-c-X-bp-sS-bpw a-\p-jy-Xz-cm-ln-Xy-Øn-

s‚-bpw ]-cym-b-am-bn-cp-∂ tI-c-f-Øn-se Pm-Xn A-Sn-a-Ø-

sØ {]-am-W-ß-fp-sS hym-h-lm-cn-I hn-i-I-e-\-hpw P-\-]T-\-

N-cn-{X-hpw hm-sam-gn ]m-c-º-cy-hpw D-]-tbm-Kn-®v k-\¬-tam-

l≥ N-cn-{X-h-Xv-I-cn-°p-∂p. \-h-km-aq-ln-I kn-≤m-¥-ß-fp-

sS kr-jv-Sn-]-c-am-b {]-tbm-Kw-sIm-≠pw co-Xn-im-kv-{X-]-c-am-

b Im¿-°-iyw-sIm-≠pw hy-h-ÿm-]n-X N-cn-{X hy-h-lm-c-ß-

fn-ep-≠m-°p-∂ h-ºn-® hn-t—-Zw-sIm-≠pw Pm-Xn A-Sn-a-I-fp-

sS lr-Z-b-t`-Z-I-am-b B-\p-`-hn-I hn-h-c-W-ßƒ sIm-≠pw

A-h¿-°v ap-Jy-[m-cm N-cn-{Xw \n-tj-[n-® \n¿-hm-l-I-Xzw ho-

s≠-Sp-°p-∂-Xp-sIm-≠pw {i-t≤-b-am-Wv k-\¬-tam-l-s‚

Cu N-cn-{X-{K-Ÿw.

1970˛-I-fn-epw 1980˛-I-fn-epw am¿-Iv-kn-Ãv km-aq-ln-I-im-kv-

{X ]-fin-X-∑m¿ tI-c-f-Øn-se Im¿-jn-I k-aq-l L-S-\-sb-

°p-dn-®pw I¿-j-{]-ÿm-\-ß-sf-°p-dn-®pw ]T-\-a-\-\-ß-fn¬

G¿-s∏-s´-¶n-epw Im¿-jn-I k-º-Zv L-S-\-bp-sS B-cq-V-am-bn

h¿-Øn-® Pm-Xn A-Sn-a-Ø-sØ A-h¿ A-`n-kw-t_m-[-\ sN-

bv-Xn-cp-∂n-√. I¿-j-I {]-ÿm-\-ß-fn¬ \n¿-eo-\-am-bn-cp-∂ ̀ -

c-W-Iq-S-˛-P-∑n-Xz-hn-cp-≤ \n-e-]m-Sp-Iƒ A-\m-—m-Z-\w sN-

øm≥ Hu-’p-Iyw Im-Wn-® C-h¿ ta¬-Pm-Xn P-∑n-I-fpw, G-dn-

b-Iq-dpw ta¬-Pm-Xn-°m¿ X-s∂-bm-bn-cp-∂ Ip-Sn-bm-∑m-cpw X-

Ωn-ep-≠m-bn-cp-∂ (Ip-Sn-bm-∑m¿ _-lp-`q-cn-]-£-hpw a-[y-


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\ne-bn-ep-≈ I¿-j-I-cm-bn-cp-∂p. a-e-_m-dn-se Ip-Sn-bm-∑m-

cn¬ h-en-b hn-`m-Kw am-∏n-f-am-cpw.) h¿-K-ssh-cp-≤y-ßƒ A-

\m-h-c-Ww sN-øm-\m-Wv {i-an-®-Xv. Im¿-jn-I h¿-K-L-S-\-

bn¬ A-Sn-a-Pm-Xn-I-fp-sS kw-Jy A-K-Wy-a-√m-Xn-cp-∂n-´pw

am¿-Iv-kn-Ãp-Iƒ \-S-Øn-b Im¿-jn-I h¿-K-L-S-\m hn-t«-j-

W-Øn¬ A-Sn-a-Pm-Xn-Iƒ H-cp ap-Jy L-S-I-am-bn-√.(1836˛-se

sk≥-k-kv {]-Im-cw Xn-cp-hn-Xmw-Iq-dn¬ sam-Øw P-\-kw-Jy-

bm-b 1,280,663 ¬ 164,664 t]-cpw 1856˛¬ a-e-_m-dn¬ 1,602,914

¬ 187,812 t]-cpw 1854˛¬ sIm-®n cm-Py-Øn¬ P-\-kw-Jy-bp-sS

B-dn-sem-∂v ̀ m-K-hpw A-Sn-a-I-fm-bn-cp-∂p.) Nn-e-t∏m-sg-√mw

A-Sn-a-Pm-Xn-Iƒ am¿-Iv-kn-Ãv A-]-{K-Y-\ N-´-°q-Sn¬ I-S-∂p-

h-s∂-¶n-epw F-{X-bpw s]-s´-∂v A-h-sc "_m-[ H-gn-∏n-®v' A-

{]-Xy-£-cm-°n F-∂v k-\¬ \n-co-£n-°p-∂p.

Pm-Xn A-Sn-a-Ø-sØ am¿-Iv-kn-Ãv N-cn-{X-Im-c-∑m-cn¬ th-

sd Nn-e¿ A-`n-kw-t_m-[-\ sN-bv-X-Xv B-[p-\n-I \m-Wy-hn-f-

tØm-´-ß-fp-sS B-h¿-`m-h-hp-am-bn _-‘-s∏-Sp-Øn-bm-Wv. C-

Ø-cw ]T-\-ßƒ Np-‰n-Øn-cn-™-Xv A-Sn-a-Ø \n-tcm-[-\ {]-

Nm-c-W-Øn-\v s{]m-´-Ã‚ v an-j-\-dn-am-sc t{]-cn-∏n-® tN-tXm-

hn-Im-c-sa-¥v F-∂ A-t\z-j-W-Øn-em-bn-cp-∂p. C-Xv sN-s∂-

Øn-b-Xv A-tß-b-‰w C-Sp-ßn-b H-cp hym-Jym-\-Øn-em-Wv-˛-\m-

Wy-hn-f-tØm-´-ß-fn¬ ap-X-em-fn-Ø D-Xv-]m-Z-\ _-‘-ßƒ

hn-I-kn-∏n-°m≥ kz-X-{¥ Iq-en-sØm-gn-em-fn-Iƒ A-\n-hm-cy-

am-bn-cp-∂p-sh-∂pw A-Xn-\p-th-≠n-bm-Wv an-j-\-dn-am¿ A-Sn-a-

Ø \n-tcm-[-\-Øn-\p th-≠n ssI-sa-bv a-d-∂v cw-K-Øn-d-ßn-

b-sX-∂pw B-bn-cp-∂p Cu \yq-\o-Ir-X hym-Jym-\-Øn-s‚ Im-

X¬. F-∂m¬ am¿-Iv-kn-Ãv N-cn-{X-Im-c-∑m¿ Im-Wm-sX-t]m-

b H-cp ]-c-am¿-∞w, bq-tdm-]y≥ tIm-f-\n-I-fn-epw A-‰v-em‚n-Iv

tem-I-Øpw A-Sn-a-th-e-sb B-{i-bn-®m-bn-cp-∂p A-°m-e-Øv

ap-X-em-fn-Ø D-Xv-]m-Z-\w s]m-Sn-s]m-Sn-®-Xv F-∂-Xm-Wv. C-h-

cn¬ \n-∂v ̀ n-∂-am-bn hn-im-e-X-e-Øn¬ C-S-Xp-]-£ \n-e-]m-

Sp-≈ a-‰p-Nn-e N-cn-{X-Im-c-∑m¿ N-cn-{X-km-aq-ly-im-kv-{X-Øn-

s‚ co-Xn-im-kv-{Xw c-N-\m-fl-I-am-bn ]n-¥p-S¿-∂p-sIm-≠v


SHIN

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.

Im¿-jn-I L-S-\-bp-sS A-Sn-∏-S-hm-bn-cp-∂ Pm-Xn A-Sn-a-Ø-

sØ-bpw {_n-ó-jv A-[n-\n-th-i-Im-e-Øv A-Xn-\p kw-`-hn-®

]-cn-h¿-Ø-\-ß-sf-bpw Ip-dn-®v Iq-Sp-X¬ kq-£v-a-am-b hn-i-I-

e-\-ßƒ \-S-Øn-bn-´p-≠v. km-º-Øn-I \n¿-W-b-hm-Z-Øn-s‚

]-Sp-Ip-gn-bn-te-°v ]-Xn-°p-∂n-√ C-Ø-cw hn-i-I-e-\-ß-sf-∂-

Xv A-h-bp-sS ta-∑-b-s{X.

km-{º-Zm-bn-I tZ-io-b-hm-Z N-cn-{X-[m-c tI-c-f-Øn-se a-‰v

]n-∂m-° Pm-Xn-I-fp-sS kw-Lm-S-\-Øn-s‚-bpw k-a-c-c-Yy-I-fp-

sS-bpw Im-cy-Øn-em-Wv {i-≤-]-Xn-∏n-®-Xv. am-dp-a-d-bv-°m-\p-≈

A-h-Im-i-Øn-\m-bn \m-Sm¿ kv-{Xo-Iƒ cw-K-Øn-d-ßn-b-

t∏mƒ D-≠m-b Nm-∂m¿ {]-t£m-`-Øn¬ Xp-S-ßn t£-{X-{]-

th-i-\-hn-fw-_-cw h-sc \o-fp-∂ H-cp tc-Jo-b B-Jym-\-Øn-

em-bn-cp-∂p A-h¿-°v Xm¬-]-cyw. A-[n-\n-th-i B-[p-\n-I-X-

bp-sS ]-cn-k-c-Øn¬ km-aq-ln-I C-S-ß-sf-°p-dn-®p-≈ ]-c-º-

cm-K-X am-\-Z-fi-ß-fpw i-co-c-hpw ssew-Kn-I-X-bpw kw-_-

‘n-® k-¶-ev-]-\-ß-fpw F-ß-s\ ]p-\¿-\n¿-h-Nn-°-s∏-´p F-

∂p-≈ Zn-i-bn-em-Wv k-a-Im-en-I N-cn-{X-hy-h-lm-cw Nm-∂m¿

{]-t£m-`-sØ Im-Wp-∂-Xv. Nm-∂m¿ {]-t£m-`-sØ "P-\-Io-

b-I-em-]w' B-bn Nn-{Xo-I-cn-® km-{º-Zm-bn N-cn-{X-]-Wv-Un-

X¿ t£-{X-{]-th-i-\ k-a-c-sØ "km-aq-ln-I hn-π-h'am-bm-Wv

hn-ti-jn-∏n-®-Xv. F-∂m¬ t£-{X-{]-th-i-\-{]-ÿm-\w N-cn-

{X-]-c-am-bn X-s∂ ln-μp-°-f-√m-Ø A-Sn-a-Pm-Xn-I-sf-bpw

Cu-g-h-cpƒ-s∏-sS-bp-≈ a-‰p ]n-∂m-° hn-`m-K-ß-sf-bpw ln-

μp k-ap-Zm-b B-e-bn¬ X-f-bv-°p-∂-Xn-\m-Wv D-X-In-b-sX-∂

h-kv-Xp-X Im-Wm-Xn-cp-∂p-Iq-Sm. Z-fn-Xv {]-iv-\-ß-sf t£-{X-

{]-th-i-\-Øn-te-°v sh-ń-®p-cp-°n-b-Xn-eq-sS Pm-Xn A-Sn-a-Ø-

Øn-s‚ ̀ o-I-c-am-\-ßƒ a-d-®p-h-bv-°-s∏-´p. tZ-io-b-h-tc-Wy¿

\-bn-® Cu "km-aq-ln-I hn-π-hw' C-cp-]-Xmw \q-‰m-≠n-s‚ {]-Y-

am¿-[w-h-sc-sb-¶n-epw A-Sn-a-Pm-Xn-I-fm-bn Xp-S¿-∂, ta¬-Pm-

Xn-ln-μp-°-fn¬ \n-∂v F-√m A¿-∞-Øn-epw hn-`n-∂-cm-bn-cp-

∂ P-\-hn-`m-K-ß-sf ln-μp-°-fm-°p-∂ N-Xp-cp-]m-b-am-bn-cp-

∂p F-∂v k-\¬-tam-l≥ hm-Zn-°p-∂p. A-[n-\n-th-im-\-¥-cw


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\n-e-hn¬ h-∂ C-¥y≥ ̀ -c-W-Iq-Sw Cu {]-{In-b-sb A-Xn-s‚

]-cn-k-am-]v-Xn-bn-se-Øn-°p-I-bpw sN-bv-Xp.

U-ªyp.F-kv. l-≠n-s‚ hn-h-c-W-{]-Im-cw s{]m-´-Ã‚ v

{In-kv-Xp-a-X-Øn-te-°v tI-c-f-Øn¬ \n-∂v B-Zy-am-bn ⁄m-

\-kv-\m-\w sN-bv-X-Xv Im-fn F-∂ A-Sn-a-bp-h-Xn-bm-bn-cp-∂p.

Pm-h-bn-te-°v Ip-Spw-_-hp-sam-Øv ]p-d-s∏-Sm≥ H-cp-ßn-b H-cp

Cw-•o-jp-Im-c≥ hn-e-bv-°p-hm-ßn-b-Xm-bn-cp-∂p Im-fn-sb.

sIm-®n-bn-se-Øn-b-t∏mƒ s{]m-´-Ã‚ v an-j-\-dn-am-cm-b km-ap-

h¬ dn-Uv-tU-en-t\m-Spw Pq-en-bm-t\m am¿-j-en-t\m-Spw P-\n-

®p-h-f¿-∂ tZ-iw hn-´p-t]m-Im≥ B-{K-ln-°p-∂n-s√-∂pw X-

s∂ an-j≥ B-ÿm-\-Øp-X-s∂ Po-hn-°m≥ A-\p-h-Zn-°-W-

sa-∂pw Im-fn sI-©n-∏-d-™p. A-ß-s\ an-j-\-dn-am¿ Im-fn-

sb 1828˛¬ eq-kn F-∂ t]-cn¬ ⁄m-\-kv-\m-\w sN-bv-Xp.

A-Sn-a-Pm-Xn-bp-sS \n¿-hm-l-I-Xz-Øn-s‚ B-Zy \n-Z¿-i-\-am-

bm-Wv k-\¬-tam-l≥ Cu kw-`-h-sØ A-S-bm-f-s∏-Sp-Øp-∂-

Xv.

s{]m-´-Ã‚ v an-j-\-dn B-Jym-\-ß-fn-em-Wv A-Sn-a-Pm-Xn-

Iƒ B-Zy-am-bn a-\p-jy-sc-∂ \n-e-bn¬ I-W-°m-°-s∏-Sp-∂-

sX-∂pw Cu B-Jym-\-ß-fn¬ am-{X-am-Wv A-h¿ i-co-c-hpw

B-flm-hpw hn-Im-c-hpw hn-Nm-c-hpw ̀ q-X-hpw h¿-Ø-am-\-hpw

`m-hn-bpw F-√m-‰n-ep-ap-]-cn t]-cp-ap-≈ a-\p-jy-cm-bn ]-cn-K-Wn-

°-s∏-Sp-∂-sX-∂pw k-\¬ H-´-\-h-[n {]-am-W-ß-fp-sS ]n≥-

_-e-tØm-sS k-a¿-∞n-°p-∂p. F-∂m¬ tU-hn-Uv Ip-bv-am-

s\-t∏m-ep-≈ N-cn-{X-Im-c-∑m-cpw tZ-io-h-hm-Z k-ao-]-\-ap-≈

N-cn-{X-Im-c-∑m-cpw hm-Zn-°p-∂-Xv A-Sn-a-Pm-Xn-I-fp-sS a-X-]-cn-

h¿-Ø-\w sa-®-s∏-´ Po-hn-X-km-l-N-cy-ß-fm¬ {]-tNm-Zn-X-

cm-bn \-S-∂-Xm-sW-∂pw {In-kv-Xp-a-X-Øn-se ]m-]-˛-]-›m-

Øm-] Nn-¥-I-f-√ A-h-sc \-bn-®-sX-∂p-am-Wv. F-∂m¬ Xn-

cp-hn-Xmw-Iq-dn-se A-Sn-a-Pm-Xn-Iƒ-°v an-j-\-dn-am¿ ]p-Xn-b a-

X-ssi-eo-hy-h-lm-c-hpw A-\p-jvTm-\-ß-fpw ]-cn-N-b-s∏-Sp-

Øn F-∂pw A-Xm-W-h¿-°v ]p-Xn-b I¿-Ør-Xzw {]-Zm-\w sN-

bv-X-sX-∂pw k-\¬ hm-Zn-°p-∂p. {In-kv-Xp-a-X-Øn-se ]-Øp


SHIN

AS.

A.M

.

I-ev-]-\-Iƒ, hn-ip-≤ {Xn-Xz-k-¶-ev-]w, hn-izm-kw, ]m-]w, ]-

›m-Øm-]w, Ip-‰-k-Ω-Xw Xp-S-ßn-b-h A-Sn-a-Pm-Xn-I-fn¬ H-cp

]p-Xp a-\x-ÿn-Xn kr-jv-Sn-®p-sh-∂pw A-Xm-Wv kzm-X-{¥y-

sØ-°p-dn-®pw hn-tam-N-\-sØ-°p-dn-®pw ̀ m-h-\ sN-øm-\p-≈

Dƒ-°-cp-Øpw \n¿-hm-l-I-Xz-hpw A-h¿-°p \¬-In-b-sX-∂pw

k-\¬ F-gp-Xp-∂p. A-Sn-a-Pm-Xn-Iƒ-°n-S-bn¬ {]-h¿-Øn-®

N¿-®v an-j-\-dn skm-ssk-‰n-bm-Wv sXm-gn¬, k-a-bw, hn-{i-aw,

an-X-hy-bw, Ip-Spw-_-Po-hn-Xw, ̀ -£-Ww, h-kv-{X-[m-c-Ww, ho-Sv

F-∂n-h-sb-∏-‰n A-h¿-°v ]p-Xn-b B-i-b-ßƒ {]-Zm-\w sN-bv-

X-Xv. C-h an-j-\-dn-am-cp-sS "ip-Nn-Xzw' F-∂ tI-{μm-i-b-sØ

A-Sn-ÿm-\-am-°n-bm-bn-cp-∂p-sh-¶n-epw kzm-X-{¥y-hpw k-a-

Xz-hpw A-tX A-f-hn¬-Ø-s∂ an-j-\-dn-am¿-°v {]m-[m-\y-ap-

≈-h-bm-bn-cp-∂p. C-h-sb-√mw A-Sn-a-Pm-Xn-I-sf 19˛mw \q-‰m-

≠n-s‚ D-Ø-cm¿-[w ap-X¬ Xm-¥m-ß-fp-sS ssZ-\w-Zn-\ Po-hn-

Xw ]p-\x-kw-L-Sn-∏n-°m≥ ]-cym-]v-X-am-°n. s{]m-´-Ã‚ v [m¿-

an-I am-\-Z-fi-ß-f-\p-k-cn-®v Po-hn-Xw ]p-\x-{I-ao-I-cn-°m-\p-

≈ Xz-c A-Sn-a-Pm-Xn-I-fn-ep-≠m-bn. ]m-]-˛-]-›m-Øm-]-t_m-[-

ßƒ A-h-cp-sS hy-‡n-Po-hn-X-Øn-epw km-aq-ln-I Po-hn-X-

Øn-epw A-®-S-°w sIm-≠p-h-∂p. Iq-Sm-sX, h-N-\-Øn-s‚ ]-

cn-h¿-Ø-\m-fl-I ho-cyw ̨ (ss_-_n-fn-s‚ cq-]-Øn¬ ssZ-h-

h-N-\-Øn-s‚-bpw hn-Zym-`ym-k-hpw A-Xp-h-gn kn-≤n-® km-£-

c-X-bp-sS-bpw cq-]-Øn¬ a-tX-X-c-h-N-\-Øn-s‚-bpw)A-Sn-a-Pm-

Xn-I-sf ̀ q-X-Im-e-Øn¬-\n-∂v ]p-d-Øp I-S-Øn ]p-Xn-sbm-cp

km-aq-ln-I ̀ q-an-I-bn¬ {]-Xn-jvTn-®p. A-X-h-sc ]u-c-∑m¿ F-

∂ \n-e-bn-te-°v D-b¿-Øp-I-bpw A-Sn-a-`q-X-Im-e-hpw B-K-X-

am-Im-\n-cn-°p-∂ kz-X-{¥m-h-ÿ-bpw X-Ωn-ep-≈ hy-Xym-kw

a-\- n-em-°m≥ {]m-]v-X-cm-°p-I-bpw sN-bv-Xp. A-Sn-a-Iƒ-°p

th-≠n-bp-≈ hn-Zym-e-b-ß-fpw A-Xp-h-gn ssI-h-∂ F-gp-Ø-dn-

hpw hm-b-\m-{]m-]v-Xn-bpw, Nm-∏-ep-I-fpw B-cm-[-\m ku-I-cy-

ß-fpw A-Sn-a-Pm-Xn-Iƒ-°v \n¿-hm-l-I-Xzw \¬-In. sXm-gn-en-

s\-°p-dn-®pw hn-{i-a-sØ-°p-dn-®p-ap-≈ \-hm-h-t_m-[w ̀ q-hp-S-

a-I-fp-am-bpw ̀ -c-W-Iq-S-hp-am-bpw ap-Jm-ap-Jw I-e-ln-°p-∂-Xn-\v


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

A-h-sc {]m-]v-X-cm-°n. Rm-b-dm-gv-N-I-fn¬ sN-tø-≠n-bn-cp-∂

\n¿-_-‘n-X-th-e-bm-b"Du-gn-b'Øn-s\-Xn-sc A-Sn-a-Pm-Xn-

Iƒ k-a-tcm-Zyp-‡-cm-bn. ̀ q-hp-S-a-ÿ-X-sb-°p-dn-®v an-j-\-dn-

am¿ D¬-]m-Zn-∏n-® \-hm-h-t_m-[w ̀ q-an kz-¥-am-°m-\pw k¿-

°m¿ h-I ]m-gv-\n-e-ß-fn¬ Ir-jn-bn-d-°m-\p-ap-≈ A-h-Im-i-

{]-Jym-]-\-Øn-te-°v A-h-sc \-bn-®p. an-j-\-dn-am-cp-am-bp-≈

k-º¿-°w ]u-c-Xz-sØ-°p-dn-®v A-°m-e-Øp-b¿-∂p-h-∂ hy-

h-lm-c-ßƒ {K-ln-°m-\pw s]m-Xp C-S-ß-fm-b tdm-Up-I-fn-

epw N-¥-I-fn-epw a-‰pw {]-th-in-°m-\p-ap-≈ A-h-Im-iw i-‡-

am-bn D-∂-bn-°m-\pw A-h-sc k-÷-cm-°n. C-sXm-s° ]n-∂o-

Sv {io-aq-ew {]-Pm-k-`-bn¬ h-sc A-Sn-a-Pm-Xn-Iƒ-°v {]-th-i-

\w kn-≤n-°p-∂ A-h-ÿ-bn-se-Øn-®p. {^-©v Nn-¥-I-\m-b

]n-b-dn t_m¿-Zyp-hn-s‚ ssk-≤m-¥n-I ]-cn-I-ev-]-\-I-fm-b

kmw-kv-Im-cn-I aq-e-[-\w, km-º-Øn-I aq-e-[-\w, {]-Xo-Im-fl-

I aq-e-[-\w, lm-_n-‰-kv F-∂n-h-bp-sS Dƒ-°m-gv-N-Iƒ D-]-

tbm-K-s∏-Sp-Øn-bm-Wv k-\¬ C-°m-cy-ß-sf-√mw A-]-{K-Yn-

°p-∂-Xv.

F-∂m¬ ta¬-Pm-Xn kn-dn-b≥ {In-kv-Xym-\n-I-fp-sS Pm-Xn-

ap-jv-°n-epw {Iq-c-am-b Pm-Xn-hn-th-N-\-Øn-epw tam-l-`w-K-hpw

tcm-j-hpw i-‡-am-b-t∏mƒ ]p-e-b-{In-kv-Xym-\n-I-fn-epw ]-d-

b-{In-kv-Xym-\n-I-fn-epw th-dn-´ k-`-I-fp-≠m-°m-\p-≈ D-Zy-a-

ß-fm-cw-`n-®p. (D-Zm-l-c-W-Øn-\v N¿-®v an-j≥ skm-ssk-‰n-bn-

se kn-dn-b≥ {In-kv-Xym-\n-I-fp-sS F-Xn¿-∏v Im-c-Ww Z-fn-Xv

{In-kv-Xym-\n-Iƒ-°v kn.Fw.F-kv tIm-tf-Pn¬ t{]-h-i-\w

km-[y-am-bn-cp-∂n-√.) A-ß-s\-bp-≠m-b H-∂m-Wv sX-∂n-

¥ym kp-hn-ti-j-kw-Lw. F-∂m¬ kn-dn-b≥ {In-kv-Xym-\n-I-

fp-sS Pm-Xn-ta-[m-hn-Xz-Øn-\pw hn-th-N-\-Øn-\p-sa-Xn-sc D-

bn¿-s°m-≠ G-‰-hpw i-‡-am-b {]-ÿm-\-am-bn-cp-∂p s]m-bv-

I-bn¬ tbm-l-∂m-s‚ {]-Xy-£-c-£m ssZ-h-k-`. am¿-tØm-

am-k-`-bn¬ \n-∂v {_-Z¿ an-j-\n-te-°pw Xp-S¿-∂v th¿-]m-Sv k-

`-bn-te-°pw hn-tam-N-\-Øn-s‚ sh-fn-®w A-t\z-jn-®p-t]m-b

s]m-bv-I-bn¬ tbm-l-∂m-\v A-h-bn-sem-s° A-¥¿-ln-X-am-


SHIN

AS.

A.M

.

bn-cn-°p-∂-Xv Zp-jn-®p \m-dn-b Pm-Xym-[o-i-L-S-\-X-s∂-bm-

sW-∂v s]-s´-∂p-X-s∂ t_m-[y-s∏-´p. A-°m-cy-ß-fn-te-

s°m-∂pw hn-kv-Xm-c-`-b-Øm¬ I-S-°p-∂n-√. ]n-∂o-Sv A-t±-

lw 1910˛¬ cq-]-h-Xv-I-cn-®-“{]-Xy-£-c-£m-ssZ-h-k-`-” F-∂

Z-fn-Xv km-aq-ln-I {]-ÿm-\w a-‰v Z-fn-Xv {]-ÿm-\-ß-fn¬ \n-

∂v F-√m A¿-∞-Øn-epw th-dn-´p \n¬-°p-∂ H-∂m-bn-cp-sW-

∂v k-\¬ Nq-≠n-°m-´p-∂p. k-\-en-s‚ {K-Ÿ-Øn-se aq-∂v A-

[ym-b-ßƒ {]-Xy-£-c-£m-ssZ-h-k-`-bp-sS A-\-\y-X-bpw A-

]q¿-h-X-bpw hn-i-I-e-\w sN-øm-\m-Wv \o-°n-sh-®n-´p-≈-Xv.

ss_-_n-fn-s‚ hn-Nm-c-{]-]-©-Øn¬-\n-∂pw Z-fn-Xv Po-hn-X-

tem-I-Øp-\n-∂pw H-cp-t]m-se aq-e-[m-Xp-°ƒ h-en-s®-Sp-Øv

s]m-bv-I-bn¬ tbm-l-∂m≥ kr-jv-Sn-® k-¶-c-a-X-am-b {]-Xy-

£-c-£m ssZ-h-k-`-bp-sS G-‰-hpw {]-[m-\-s∏-´ k-hn-ti-j-X-

I-fm-bn k-\¬ Nq-≠n-°m-´p-∂-Xv C-h-bm-Wv. H-∂v, A-Sn-a-Ø-

sØ-°p-dn-®p-≈ kv-ar-Xn-I-fp-sS A-\p-jvTm-\-]-c-am-b ]p-\-cm-

hn-jv-Im-cw. A-Xm-b-Xv A-Sn-a-Ø-Øn-s‚ A-\p-jvTm-\-]-c-am-

b ]p-\x-kv-ar-Xn (ritual re-memory) c-≠v, Z-fn-X¿-°v F-gp-X-s∏-

´ N-cn-{X-an-√ F-∂ h-kv-Xp-X-bp-sS ⁄m-\-im-kv-{X-]-c-am-b

{]-iv-\-h-Xv-I-c-Ww.

A-Sn-a-Ø-Im-e-sØ-°p-dn-®p-≈ A-\p-jvTm-\-]-c-am-b ]p-

\x-kv-ar-Xn-bp-sS {]m-[m-\y-sa-¥m-sW-∂v t\m-°mw. {]-Xy-£-

c-£m ssZ-h-k-` ]p-\x-kv-ar-Xn {]-I-S-\-ßƒ \-S-Øm-dp-≈-Xv

{]-[m-\-am-bpw c-£m-\n¿-W-bw (k-`-bn-te-°v ]p-Xn-b Aw-K-

ß-sf tN¿-°p-∂ N-S-ßv.) F-∂ N-S-ßn-t\m-Sv A-\p-_-‘n-

®m-Wv. k-`-bp-sS Xp-S-°-Im-e-Øv c-£m-\n¿-W-bw c-≠p am-

kw h-sc \o-fp-am-bn-cp-∂p. C-t∏mƒ H-cm-gv-N-bm-Wv. A-Sn-a-Ø

`q-X-Im-e-sØ-°p-dn-®p-≈ ]p-\x-kv-ar-Xn-bn-eq-sS A-Sn-am-\p-`-

h-ßƒ A-dn-bm-Ø C-t∏m-g-sØ X-e-ap-d X-ß-fp-sS ]q¿-hn-I-

cp-sS \-c-I-bm-X-\-I-fp-am-bn Xm-Zm-flyw {]m-]n-°p-I-bm-Wv

sN-øp-∂-Xv;im-co-cn-I-am-bn Pm-Xn A-Sn-a-Iƒ I-S-∂p-t]m-b a-

lm-th-Z-\-bp-am-bn {]-tXy-In-®pw. A-Sn-a-°-®-h-S-sØ-°p-dn-

®pw A-Sn-a-kv-{Xo A-\p-`-hn-® ]o-U-]¿-h-sØ-°p-dn-®p-sam-


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

s°-bm-bn-cn-°pw s]m-Xp-sh kv-ar-Xn-I-fp-sS ]p-\-cm-b-\w. A-

Sn-am-\p-`-h-sØ A-Xn-s‚ F-√m hn-Im-c Xo-{h-X-tbm-Spw Iq-Sn

\m-S-Io-b-am-bn B-hm-ln-®p-sIm-≠m-Wv ]p-\x-kv-ar-Xn-Iƒ A-

c-tß-dp-∂-Xv. K-th-j-W-Øn-s‚ ̀ m-K-am-bn C-Ø-cw ]p-\x-kv-

ar-Xn A-h-X-c-W-ßƒ tIm-´-bw Pn-√-bn¬ h-®p I-≠ k-\¬-

tam-l≥ F-gp-Xp-∂-Xv s\-©v X-I¿-∂ a-ń-ep-≈ kv-{Xo-I-fp-sS

s]m-ń-°-c-®n-epw Xp-S¿-∂v A-h-cn¬ Nn-e¿-°v tam-lm-e-kyw

kw-`-hn-°p-∂-Xpw I-≠p F-∂m-Wv. ]p-\x-kv-ar-Xn N-S-ßn¬

A-h-X-cn-∏n-® H-cp Zp-c-¥ I-Y (ap≥-]v b-Ym¿-∞-Øn¬ \-S-∂-

Xm-Imw.) {K-Ÿ-Im-c≥ hn-i-Z-am-bn-Ø-s∂ hn-h-cn-°p-∂p-≠v.

Np-cp-°n-∏-d-bmw: H-cp A-Sn-a-kv-{Xo s]-‰p-In-S-°p-I-bm-Wv. s]-

‰n-´v c-≠v Zn-h-kw Xn-I-™n-ń-√. c-‡-{km-hw \n-e-®n-ń-√. A-

t∏mƒ P-∑n {]-Xy-£-s∏-Sp-∂p. ]m-S-Øp-t]m-bn I-f-]-dn-°m≥

B-⁄m-]n-°p-∂p. ̀ m-cy Xo-sc A-h-i-bm-sW-∂pw C-∂p Iq-

Sn hn-{i-an-°m≥ A-\p-h-Zn-°-W-sa-∂pw ̀ ¿-Øm-hv P-∑n-tbm-Sv

Xm-Wp-tI-Wp ]-d-bp-∂p. P-∑n k-Ω-Xn-®n-√. A-Sn-a-kv-{Xo tNm-

c-°p-™n-t\-bp-sa-Sp-Øv ]m-S-tØ-°p t]m-Ip-∂p. Ip-™n-

s\ Nm-™p-In-S-∂ H-cp a-c-s°m-ºn¬ sXm-ń¬-s°-ń In-S-

Øn A-Sn-a-kv-{Xo I-f-]-dn-°m≥ t]m-Ip-∂p. C-S-bv-°p ap-e-

∏m¬ sIm-Sp-°m≥ t]m-epw A-hƒ-°v A-\p-hm-Z-an-√. k-‘y-

a-b-ßn sXm-ń-en-\-cn-In-se-Øn-b-t∏mƒ B A-Ω I-≠-Xv D-dp-

ºp-Iƒ Xn-∂v Po-h-\-‰ Ip-™n-s\-bm-Wv. C-Ø-cw A-Sn-am-\p-

`-h Hm¿-a-Iƒ-°p ]p-d-sa A-Sn-a-°-®-h-S-sØ-°p-dn-®p-≈ Hm¿-

a-I-fpw c-£m-\n¿-W-b N-S-ßp-I-fn¬ A-Xn-Xo-{h-am-bn B-hn-

jv-I-cn-°-s∏-Sm-dp-≠v.

A-Sn-am-\p-`-h-ß-fp-sS ]p-\x-kv-ar-Xn-bpw ]p-\-cm-b-\-hpw

A-h tIƒ-°p-∂-h-cp-sS A-h-t_m-[-sØ A-Sn-ap-Sn am-‰n-

Øo¿-°p-∂p. {]-Xy-£-c-£m ssZ-h-k-` A-Sn-a-Øw F-∂ {]-

ta-b-sØ X-∑-bp-sS A-Sn-ÿm-\ A-S-bm-f-am-°n am-‰n. A-‰v-

em‚n-Iv A-Sn-a-Ø-sØ-°p-dn-®v B-g-Øn¬ ]Tn-® t]mƒ Kn¬-

tdm-bn-bpw \n-co-£n-°p-∂-Xv A-Sn-a-Ø-sØ-°p-dn-®p-≈ Hm¿-a-

Iƒ I-dp-Ø-h¿-K-°m-cp-sS {]-Xn-cm-jv-{So-b-kw-kv-Im-c-Øn-s‚


SHIN

AS.

A.M

.

ù-Xn-I t{km-X- m-bn h¿-Øn-°p-∂p F-∂m-Wv. ]m-›m-Xy

B-[p-\n-I-X-bp-sS {]-iv-\-ßƒ-°p-≈ ]-cn-lm-c-sa-∂ \n-e-°v

A-Xv-A-h-sc k-lm-bn-°p-∂p.

Z-fn-Xp-Iƒ-°v F-gp-X-s∏-´ H-cp N-cn-{X-an-√ F-∂-Xv A-Sn-

ÿm-\ {]-iv-\-am-bn {]-Xy-£-c-£m ssZ-h-k-` D-b¿-Øn-s°m-

≠p-h-∂p-sh-∂pw tI-c-f-Øn-se a-‰v A-Sn-a-Pm-Xn-{]-ÿm-\-ß-

sfm-∂pw G¿-s∏-Sm-Xn-cp-∂ N-cn-{X-sa-gp-Øn-eq-sS, N-cn-{X-a-

fi-e-Øn¬ Z-fn-Xp-Iƒ A-`n-ap-Jo-I-cn-®n-cp-∂ A-`m-h-sØ

(lack) {]-iv-\-h-Xv-I-cn-®p-sh-∂pw k-\¬ tam-l≥ F-gp-Xp-∂p.

C-Xm-Wv Cu {]-ÿm-\-Øn-s‚ c-≠m-a-sØ A-\-\y-X. A-

°m-Z-an-Iv N-cn-{X-Øn-s‚ h-kv-Xp-\n-jvT-Xm imTy-ß-fn¬-\n-

∂v ̀ n-∂-am-bn "N-cn-{Xw cm-jv-{So-bw X-s∂' F-∂ \n-e-]m-Sm-Wv

k-` ap-t∂m-´p-sh-®-Xv. ""Im-Wp-∂n-s√m-c-£-c-hpw F-s‚ hw-i-

sØ-∏-‰n, Im-Wp-∂-t\-I hw-i-Øn≥ N-cn-{X-ßƒ'' F-∂ s]m-

bv-I-bn¬ tbm-l-∂m-s‚ a-lm-k-¶-Sw N-cn-{X-Øn-s‚ A-`m-h-

am-Wv Z-fn-Xp-I-fp-sS A-[x-ÿn-X-Xz-Øn-\pw A-Sn-a-h-Xv-I-c-W-

Øn-\pw \n-Zm-\-sa-∂ t_m-[y-Øn-\m-Wv A-Sn-h-c-bn-Sp-∂-Xv. (

B-\p-jw-Kn-I-am-bn ]-d-b-s´, kq-kn Xm-cp-hpw sI.k-Xy-\m-

cm-b-W-bpw F-Un-‰p-sN-bv-X No Alphabet in Sight F-∂ {K-Ÿ-

Øn-s‚ io¿-j-Iw Im-Wp-∂n-s√m-c-£-c-hpw F-∂-Xn-s‚ ]-Zm-

\p-]-Z X¿-÷-a-bm-Wv.) X-ßƒ B-Zn-{Zm-hn-U-cm-sW-∂pw cm-

Py-hpw cm-Pm-°-∑m-cpw k-º-Øpw A-[n-Im-c-hpw ssh-⁄m-

\n-I-˛-B-flo-b Hu-∂-Xy-ß-fpw D-≠m-bn-cp-∂ H-cp P-\-X-bm-

bn-cp-∂p-sh-∂pw B-cym-[n-\n-th-i-am-Wv X-ß-sf A-Sn-a-I-fm-

°n-b-sX-∂p-ap-≈ N-cn-{X hym-Jym-\-am-Wv k-` ap-t∂m-´p-sh-

®-Xv. C-Xn-se k-Xym-k-Xy-ßƒ F-¥p-am-I-s´, cm-jv-{So-b Zu-

Xy-am-Wv {]-am-W-_-≤-a-√m-Ø Cu B-Jym-\-Øn-\v \n-d-th-

‰m-\p-≠m-bn-cp-∂-Xv.

ssl-μ-h-̨ -ss{I-kv-X-h kzm-[o-\-ß-sf-°p-dn-®p-≈ X¿-°-

hn-X¿-°-ß-fpw I-e-l-ß-fpw Im-c-Ww C-∂v ]-tØm-fw {]-Xy-

£-c-£m ssZ-h-k-`-I-fp-≠v. C-Xn¬ s]m-bv-I-bn¬ tbm-l-

∂m-s‚ c-≠m-a-sØ ]-Xv-\n Pm-\-Ω ln-μp-a-X-Øn-te-°v "a-Xw


VOL

7C

ISSU

E 1C

JAN

UA

RY 2

016

am-dn-b' ti-jw cq-]o-I-cn-® k-̀ -bp-ap-≠v. kzm-X-{¥y-Øn-\p ti-

jw kw-h-c-Wm-\p-Iq-ey-ßƒ e-̀ n-°m-\m-bn-cp-∂p Cu a-Xw am-

‰-sa-¶n-epw A-tXm-sS {]-ÿm-\-Øn-s‚ hn-tam-N-\m-fl-I X-

ew £-bn-®p-sh-∂v k-\¬ tam-l≥ hn-e-bn-cp-Øp-∂p. Im-c-

Ww, A-[o-i ln-μp-k-ap-Zm-b-Øn-\pw A-[o-i ss{I-kv-X-h k-

-̀Iƒ-°pw C-S-bn¬ Cu {]-ÿm-\w sNm-Sn-tbm-sS kr-jv-Sn-s®-

Sp-Ø hn-a¿-i-ÿ-en A-tXm-sS ]-c-a-Zp¿-_-e-am-bn-Øo¿-∂p.

tI-c-f-Øn-se-bpw C-¥y-bn-se-bpw kz-Im-cy B¿-ss°-hp-

Iƒ-°v ]p-d-sa _n¿-anw-Kv-lmw k¿-h-I-em-im-e-bn-se-bpw N¿-

®v an-j-\-dn skm-ssk-‰n B¿-ss°-hn-se-bpw e-≠≥ k¿-h-I-

em-im-e-bn-se kv-Iqƒ Hm-^v Hm-dn-b‚¬ B≥-Uv B-{^n-°≥

Ã-Uo-kn-se Iu¨-kn¬ Hm-^v thƒ-Uv an-j≥ B¿-ss°-hn-

se-bpw s]≥-kn¬-hm-\n-b k¿-h-I-em-im-e-bn-se hm≥

s]¬-‰v sse-{_-dn-bn-se-bpw {_n-ó-jv sse-{_-dn-bn-se-bpw

\yq-kn-em‚n-se a-s k¿-h-I-em-im-e-bn-se sse-{_-dn-bn-

se-bpw a-‰pw tc-J-Iƒ ]-cn-tim-[n-®m-Wv k-\¬-tam-l≥ Cu

{K-Ÿw F-gp-Xn-b-Xv. sIm-tfm-Wn-b¬ B-[p-\n-I-X-bp-sS C-S-

th-f C-√m-bn-cp-∂p-sh-¶n¬ C-¥y-bp-sS, tI-c-f-Øn-s‚ k-a-

Im-en-Im-h-ÿ F-¥m-bn-cn-°p-sa-∂ B-tem-N-\ Hcp-]-s£

hm-b-\-°m-sc ̀ -b-N-In-X-cm-°pw. \-ap-°n-S-bn-se Nn-e k-ap-Zm-

b-ß-sf H-cp k-l-{km-_v-Z-Øn-e-[n-Iw \n-Xy-\-c-I-Øn¬ X-

≈n-b Pm-Xn A-Sn-a-Ø-Øn-\p t\-sc \-Ωp-sS ap-Jy-[m-cm N-cn-

{X-Im-c-∑m¿ F-¥p-sIm-≠v ap-Jw Xn-cn-®p-\n-∂p F-∂ tNm-Zyw

{K-Ÿ-]m-cm-b-Ww I-gn-bp-tºmƒ B-cp-sS-bpw a-\- n-ep-b-cpw.

G-Xp {]-Xy-b-im-kv-{X-tØm-Sp-≈, G-Xp N-cn-{X-k-ao-]-\-

tØm-Sp-≈, G-Xp ta¬-Pm-Xn k-ap-Zm-b-tØm-Sp-≈ A-Sn-a-Ø-

am-Wv, G-Xp ̀ q-X-Im-e sI-´p-]m-Sp-I-fm-Wv A-h-sc C-ß-s\

sN-øm≥ t{]-cn-∏n-®n-cn-°p-I? sX-°≥ tI-c-f-Øn-se-hn-sS-

tbm \m-e-©p X-e-ap-d-Iƒ-°p ap-ºv Du-cqw t]-cp-an-√m-sX Pm-

Xn A-Sn-a-I-fm-bn Po-hn-®p-a-cn-® X-s‚ ]q¿-hn-I¿-°m-bp-≈ N-

cn-{X-Øn-s‚ hntam-N-\m-fl-Iamb ho-s≠-Sp-∏m-Wv k-\¬-

tam-l≥ Cu-{K-Ÿ-Øn-eq-sS \n¿-Δ-ln-°p-∂-Xv.


SHIN

AS.

A.M

.

-¥y≥ B-[p-\n-I-X-bp-sS N-cn-{Xw s]m-Xp-hn¬ _w-Km-

fn \-thm-∞m-\-Øn-s‚ N-cn-{X-am-bm-Wv k-ao-]n-°-s∏-

ń-´p-≈-Xv. _w-Km-fn-\v ]p-d-Øv a-‰v ̀ m-jm-{]-tZ-i-ß-fn-te-t°m

kmw-kv-Im-cn-I-X-I-fn-te-t°m C-Ø-cw A-t\z-j-W-ßƒ hym-

]n-°p-∂-Xv Cu A-Sp-Ø-Im-e-Øm-Wv. C-Xn¬-X-s∂ a-dm-Ø,

X-an-gv {]m-tZ-in-I-X-Iƒ-°pw Cu {]m-tZ-in-I-X-I-fn¬ Du-∂n

hn-Im-kw-{]m-]n-® \-K-c-tI-{μ-ßƒ-°pw B-bn-cp-∂p A-t\z-

j-W-ß-fn-se {i-≤. ssa-kq¿, ssl-Z-cm-_m-Zv, I-Øn-b-hm-Uv

Xp-S-ßn-b C-S-ß-fn-se \m-´p-cm-Py-ß-sf tI-{μo-I-cn-®v 19˛mw

\q-‰m-≠p-ap-X¬-°v cq-]w-sIm-≠p-h-∂n-cp-∂ ̀ -c-W B-[p-\n-I-

h-Xv-I-c-Ww F-ß-s\ km-aq-ly B-[p-\n-I-X-bm-bn ]-cn-W-an-

®p F-∂-Xpw A-t\z-jn-°-s∏-ń-´p-≠v. F∂m¬ kzm-X-{¥ym-\-

¥-c C-¥y-bn¬ km-aq-ln-I-hn-I-k-\-Øn-s‚ Im-cy-Øn¬ H-‰-

Xn-cn-™v F-∂pw \n-∂n-´p-≈ tI-c-f-sØ-°p-dn-®v A-Y-hm a-e-

bm-f ̀ m-j kw-km-cn-°p-∂-h-cp-sS am-Xr-`q-an-sb-°p-dn-®v ]T-\-

ßƒ A-]q¿-h-am-Wv. ̀ q-]-cn-jv-I-c-Ww, km-£-c-X, km-aq-ln-I-

C


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tIc-fm-[p-\n-IX-sb hm-bn-¡p-t¼mÄ

Bose, Satheese Chandra & Shiju Samvarughese, Eds. 2015. Kerala Modernity: Ideas, Spaces and Practices in Transition, New Delhi: Orient BlackSwan, p. 237, xvi.

E Sreejith. K

]pkv-X-I \n-cq]Ww

Xp-ey-X, enw-K-\o-Xn F-∂n-h-bp-sS tI-c-f-Øn-se N-cn-{X-sØ-

bpw h¿-Ø-am-\-sØ-bpw-°p-dn-®v A-\-h-[n ]T-\-ß-ƒ D-

≠mbn-´p≠v. F-∂m¬ C-h-sb√mw F-ß-s\ H-cp kw-Lm-X-

sa-∂-\n-e-bn¬ B-[p-\n-I-X-sb kq-Nn-∏n-°p-I-tbm Dƒ-s°m-

≈p-I-tbm sN-øp-∂p F-∂-Xn-s\ kw-_-‘n-®v \-ap-°v ]-cn-an-

X-am-b [m-c-W-I-tf-bp-≈q. tI-c-f-Øn-se B-[p-\n-I-X B-[p-

\n-I-h-Xv-I-c-W-Øn-s‚ D-t]m-ev-]-∂-am-tbm kq-N-\-bm-tbm H-

s°-bm-Wv a-\- n-em-°-s∏-ń-cn-°p-∂-Xv. C-Xn¬-\n-∂v A-ev-

]w-am-dn-s°m-≠v tI-c-fm-[p-\n-I-X F-∂ kw-⁄-sb A-Xn¬-

Ø-s∂ a-\- n-em-°m-\p-≈ H-cp [o-c-]-cn-{i-a-am-bn-´m-Wv k-

Xo-jv-N-{μ-t_m-kpw jn-Pp kmw h¿-Ko-kpw F-Un-‰p-sN-bv-X

tI-c-f tam-tU-Wn-‰n F-∂ ]p-kv-X-I-sØ Im-tW-≠-Xv.

P-hm-l¿-em¬ s\-lv-dp bq-Wn-th-gv-kn-‰n-bn-se km-aq-ly

im-kv-{X- A[ym-]-I\mb tUm. tKm-]m¬-Kp-cp ]-cn-N-b-s∏-Sp-

Øp-∂ Cu ]p-kv-X-I-Øn¬ ]-d-tßm-Sn ]-cn-W-bw ap-X¬

ss]-¶n-fn km-ln-Xyw h-sc-bpw Ip-cp-ap-f-Ip -ap-X¬ sIm-®n Xp-

d-ap-Jw-h-sc-bpw D-≈ ssh-hn-[y-am¿-∂ hn-j-b-ß-sf A-[n-I-

cn-®v ]-Øv te-J-\-ßƒ k-am-l-cn-®n-cn-°p-∂p.

]-sØm≥-]-Xmw \q-‰m-≠n¬ GXm-≠v Htc-ImeØv F-gp-

X-s∏-´ c-≠v t\m-h-ep-I-fm-b C-μp-te-J-tb-bpw A-[n-Iw A-dn-

b-s∏-Sm-Ø ]-d-tßm-Sn ]-cn-W-b-tØ-bpw hn-i-I-e-\w sN-øp-

I h-gn a-e-_m-dn-se sIm-tfm-Wn-b¬ B-[p-\n-I-X-bp-sS B-

cw-`-Zn-i-bn-ep-≈ s]m-Xp a-fi-e-ß-sf kq-Nn-∏n-°p-I-bm-Wv

jn-Pp kmw h¿-§o-kv sN-øp-∂-Xv. Ing-t°-∏m´v cm-a≥-Ip-ń-ta-

t\m≥ F-gp-Xn-b ]-d-tßm-Sn ]-cn-W-bw F-∂ t\mh¬ C-μp-

te-J F-∂ hn-Jym-X-am-b t\m-h-en-s‚ B-t£-]-lm-ky-

A\p-I-c-W-amWv. ]-{X-ß-fn-eq-sS-bpw km-aq-ln-I ]cn--jv-°-c-

W {]-ÿm-\-ß-fn-eq-sS-bpw cq-]-s∏-´ph-cp∂ s]m-Xp-a-fi-e-

ß-fp-sS {]m-Y-an-Icq-]-ßƒ Cu t\m-h-ep-I-fn¬ ]-cm-a¿-in-

°-s∏-Sp-∂-Xv F-ßs\bmWv F∂v te-J-I≥ sh-fn-s∏-Sp-

Øp∂p.

]-sØm≥-]-Xmw \q-‰m-≠n¬ F-gp-X-s∏-́ a-s‰m-cp t\m-h-em-b

tIc-fm-[p-\n-I-X-sb hm-bn-¡p-t¼mÄ 259

SREE

JITH

. K

"k-c-kz-Xo hn-P-bw' Xm-gv-∂ Pm-Xn-°m-c-psS Po-hn-Xmh-ÿ-I-

sf B-[p-\n-I-X-bp-sS ]-cn-k-c-Øn¬ hn-h-cn-°p-tºmƒ ]-d-

tßm-Sn ]-cn-W-b-hpw C-μp-te-J-bpw \m-b¿-Pm-Xn-bn-se B-[p-

\n-I k-¶¬-∏-ß-sf am-{X-ta {]-Xn-]m-Zn-°p-∂p-≈q.

tI-c-f B-[p-\n-I-X-sb cq-]-s∏-Sp-Øp-∂-Xn-s\-°p-dn-®p-

≈ kw-hm-Z-ß-fn¬ Pm-Xn-tI-{μo-Ir-X ]-cn-jv-I-c-W {]-ÿm-

\-ß-ƒ°p-≈ ]-¶m-Wv s]m-Xp-sh N¿-® sN-øs∏´p-t]m-cp-∂-

Xv. F-∂m¬ km-t¶-Xn-I-]-c-am-b am-‰w F-ßn-s\ B-[p-\n-I-

X-bp-sS cq-]o-I-c-W-Øn-\v k-lm-bn-®p F-∂ ]T-\-am-Wv Xp-d-

ap-J-\n¿-Ωm-W-hpw \-K-c-B-[p-\n-I-X-bpw F-∂ hn-j-b-

Øn¬ P-Ãn≥ am-Xyp \-S-Øn-bn-´p-≈-Xv. 1920 ap-X¬ 1945 hsc-

bp≈ Im-e-b-f-hn¬ sIm-®n-bn¬ {_n-ó-jp-Im¿ \-S-Øn-bn-´p-

≈ Xp-d-ap-J-\n¿-Ωm-W-am-Wv C-Xn-se {]-[m-\ {]-Xn-]m-Zy-hn-

j-bw.

C-cp-]-Xmw \q-‰m-≠n-s‚ B-Zy-\m-fp-I-fn¬ am-dn-h-∂ cm-jv-

{So-b km-t¶-Xn-I Np-‰p-]m-Sp-I-fn¬ C-¥y-bn-se h-tc-Wy-h¿-

§-hpw {_n-ó-jp-Im-cpw sIm-®n-sb H-cp B-[p-\n-I Xp-d-ap-J-am-

bn hn-`m-h-\w sN-bv-Xp. Xp-d-ap-J-\n¿-Ωm-W-hp-am-bv _-‘-s∏-

´v \-K-c-Øn-se km-aq-ln-I-hn-`m-K-ßƒ {]-Xn-I-cn-®-Xns‚ ]-

›m-Ø-e-Øn-emWv Xp-d-ap-J-\n¿-Ωm-W-hp-am-bv _-‘-s∏-´

sXm-gn¬ \n-b-a--ßƒ cq]w-sIm-≠Xv. Xp-d-ap-J-sØm-gn¬-i-

‡n A-°m-e-sØ {Km-a-ß-fn¬ \n-e-hn-ep-≠m-bn-cp-∂ Pm-Xo-

b-Xm¬ \n¿-W-bn-°-s∏-´-Xm-bn-cp-∂p-sh-∂v Zo-t]-jv N-{I-h¿-

Øn-bp-sS _w-Km-fn-se Pq-´v C≥-U-kv-{Sn-sb-°p-dn-®p-≈ ]T-\-

sØ Hm¿-an-∏n-®p-sIm-≠v P-Ãn≥ am-Xyp k-a¿-Yn-°p-∂p.

a-‰m-√m-bn-S-Øp-sa-∂-t]m-se B-[p-\n-I-X tI-c-f-Øn¬

k-Po-h-am-b A-]-c-Xz-ß-sf \n¿-an-®p-sIm-≠m-Wv A-Xn-s\

kz-bw \o-Xo-I-cn-®-Xv. km-ln-Xy-Øn-se A-]-c-\n¿-an-Xn-sb-

°p-dn-®m-Wv B≥-kn-t_-bp-sS te-J-\-w N¿-® sN-øp-∂-Xv. G-

‰-hpa-[n-Iw B-fp-Iƒ hm-bn-°p-I-bpw G-‰-hp-a-[n-Iw D¬-]m-Zn-

∏n-°-s∏-Sp-I-bpw sN-ø-s∏-´ P-\-{]n-b km-ln-Xy P-\p- n-s\-

°p-dn-®m-Wv, A-Xn¬-Ø-s∂ ap-´-Øp-h¿-°n-sb-∂ "c-≠p-ssI-


VOL

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sIm-≠pw F-gp-Xm≥ I-gn-™n-cp-∂' km-ln-Xy-Im-c-s\-°p-dn-

®m-Wv te-Jn-I kw-km-cn-°p-∂-Xv.

1940 Iƒ-°v ti-jw a-e-bm-f km-ln-Xy-Øn¬ i‡amb

P-\-{]n-b K-Zy-km-ln-Xy-Øn-s‚ h-f¿-®-bpw Cu km-ln-Xyw

F-ßn-s\-bm-Wv a-e-bm-f km-ln-Xy-Øn-\v H-cp ]p-Xn-b B-Ir-

jv-S-X sIm-≠p-h-∂-Xv F-∂p-am-Wv B≥-knt_ Cu te-J-\-

Øn¬ At\z-jn-°p∂Xv.

1990 ̨ -\v ti-jw tI-c-f-Øn¬ kw`-hn-® kp-{]-[m-\ ssew-

Kn-I ]o-U-\ tI-kp-I-fn¬ H-∂m-b kq-cy-s\-√n kv-{Xo-]o-U-\-

tI-kn-s\, tI-c-f-Øn-se kvv-{Xossew-Kn-I-X, Pm-Xo-b-X F-

∂o hn-j-b-ß-fp-sS ]-›m-Ø-e-Øn¬ hn-i-I-e-\w sN-øp-I-

bm-Wv Im¿-a¬ {InÃn sN-øp-∂-Xv.

C-Xp-Iq-Sm-sX A-an-Xv ]-c-ta-iz-c≥, k-Xo-jv N-{μ-t_m-kv,

td-®¬ h¿-Ko-kv, ap-l-Ω-Zv C¿-jm-Zv, hn-t\m-Zv tIm-´-bn¬ Im-

fn-Zm-k≥, Z¿-i-\ {io-[¿ F-∂o K-th-j-I-cpw hn-hn-[ hn-j-b-

ß-sf-°p-dn-®v BgØn-ep≈ {]-_-‘-ßƒ F-gp-Xn-bn-´p-≠v.

hn-j-b-ßƒ X-Ωn-ep-≈ ssh-hn-[yw Cu ]p-kv-X-I-Øn-s‚ H-

Xp-°-sØ _m-[n-®p-Im-Wp-∂ps-≠-¶n-epw tI-c-fm-[p-\n-I-Xm

]T-\-Øn-¬ kzo-I-cn-°p∂ k-ao-]-\-Øn-s‚ Im-cy-Øn¬ Cu

k-am-lm-cw FSp-Øp-]-d-tb-≠ H-∂mWv.

tIc-fm-[p-\n-I-X-sb hm-bn-¡p-t¼mÄ 261

SREE

JITH

. K

Note on Contributors

C Abhilash MalayilDoctoral Candidate,School of Humanities and Social Sciences,IIT, Mandi, Himachal Pradesh

C Dr. Sunitha B. NairAssistant ProfessorDepartment of Economics,Payyanur College, Payyanur

C Dr. Dinesan VadakkiniyilAssistant ProfessorDepartment of History,Govt. Brennen College, Thalassery

C Dr. Rajasree. RAssistant ProfessorDepartment of Malayalam,K.M.M. Govt. College, Kannur

C Dr. Ramdas P.Assistant Professor,Department of History,C.K.G. Memorial Govt. College, Perambra

C Dr. M.P. Mujeebu RehmanAssistant ProfessorDepartment of HistoryUniversity of Calicut


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C Dr. Sajeev. P.V.Assistant Professor,Department of Malayalam,Govt. Arts and Science College, Kozhikode

C Arun Thomas M.Research Scholar,Department of History,University of Calicut

C P. SreekumarAssistant ProfessorDravidian UniversityKuppam, Andra Pradesh

C Sreejith. EAssistant ProfessorDepartment of HistoryGovt. Arts & Science College, Kozhikode

C A.M. ShinasAssistant ProfessorDepartment of History,Govt. Arts and Science College, Kozhikode

C Sreejith. KAssistant ProfessorDepartment of History,Govt. Arts and Science College, Kozhikode

263

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C RESEARCH C JOURNAL - gasckkd.ac.in · Community and Communalism: Understanding ‘ Marad‘ C Ramdas P. Counter Voices to the Early British State: ... and Science College Research