451:
did
Pooyinkal-amma come? She might be the primordial Mother of everything that is, the Mother Goddess of all the primitive societies. Though Pooyinakl-appan is likewise mentioned; nothing more is said about him. It is significant that a powerful primordial father figure is absent in Paraya mythoshere. It is such a conception of a Father-God, that paved the way for all authoritarian social formations such as the Jewish community and the Catholic Church. It is that God who gave Man (Woman was yet to be created ) dominion over the Earth and everything in it (Genesis: 1.26) Man uses this to legitimize his destructive practices leading to the ecological disaster we are in today. If the earth is the handiwork of the dragonflies that flew up from the corners of nothingness, then who is its real owner? If humans have the sole ownership of the earth then they alone have the right and duty to worship God. In the Paraya folklore we can hear the parrots praying to Parama-Siva, a prominent god of the Parayas:
494:
the humans around? In the Paraya mythology there is no authoritarian God who has absolute power and control over everything. But they find a tinge of the divine in everything that they come into contact with – on the tree they are going to climb, on the sword they are going to fight with. In everything they find a spark of the
Unutterable, and show respect and reverence to it. All their forbears, the gone and the killed, would come to their help in their need, they believe. That is why whenever their great heroes like Chengannur-athi and Kamacha-velan, were about to leave the house for a fight or a mate, they prayed:
150:(Sambavas) living in Central Travancore in Kerala, with their distinctive traditions, beliefs, and cultural artifacts, are at the bottom end of the caste hierarchy. In the past the Parayas were traded as slaves by the upper castes. They are noted for their musicality and craftsmanship. Their chief art forms are
272:
knows that the root cause of any malady is the lack of harmony in the social and natural environments. When nations fight with each other one should pray not that his/her land wins but that his land unites with other lands. Here we are reminded of the
Brahminic invocation, thamasõ mã jyotir-gamayah,
218:
The
Parayas found nothing that was unworthy of their praise and admiration; nothing was to them a mere ‘thing’. Everything was invested with a plurality of meanings. Because of this respect as well as concern for all that was, our forbears didn’t allow anything to perish totally. Each tribe preserved
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and scientific rationality have gathered all the elements of the divine and the sacred from all in Nature, and cast them out. This has paved the way for the human, to enter every nook and corner of this world as an elephant does into a plantain grove. The search for a new Echo, Dalit, or
Feminist
493:
These lines show the recognition that the humankind have no exclusive control over the resources of this planet. Taking water from a brook by violently digging a hole in it is an aggression on the brook and its natural inhabitants. If so what about the big dams that we build with no concern even for
450:
The earth was created not by some god beyond and above Nature. It is seven dragonflies that made the earth with clay collected from the south-west corner of the sea. Then everything just started emerging from the earth. The last of them was
Pooyinkal house for Pooyinkal-amma to live. But from where
177:
As in the case of every organic society of the past, all the collective life experiences of the
Parayas found their expression in lyrics, stories, and songs. Myths and symbols, born in this cradle of narratives, became the ‘mythosphere’ from which they breathed the spiritual air that sustained them.
399:
These lines reflect the belief that a plantain tree and a woman have the same period of pregnancy. Both are treated with the same care and concern. The boundary line between the human and the non-human, vanishes. It is this holistic view of all creatures on earth that we have lost sight of, in our
281:
do not want to be led from the encircling darkness to light. Instead s/he wants that the darkness be dispelled by the power of the communion of all that is. S/he knows that gods cannot be pleased merely by praising them; they can be pleased only by everything that pleases everything else. The
466:
Never did the
Parayas cherish the selfish belief that humans were the only children of God, and among humans they were specially chosen by God. Is it not such an exclusive belief that made the West conquer all other peoples with the Word of their God and their Sword?
317:
communities in India, each having its own philosophy of life and system of beliefs. They share certain fundamental similarities. It is the some total of all these subterranean cultures that truly forms the real core Indian culture, as asserted by Fr.
768:
545:
Nirurti, the ancient mother goddess, is supposed to be in the south-west region. . South-west direction has a synonym Kanni-disa, in
Malayalam, where kanni means unmarried or newly married girl. Kannyakumari is at the south-west region.
302:). Scientific rationality must realize the futility of recognizing as real, only what it can manipulate with scientific tools. Many of the Savarna hegemonic interpretations of Indian culture will have thus to be discarded.
268:, representing the whole community, exhorts the four quarters, the unknown spirits, the land, the dead, his father, mother, and sisters to shine forth in unison with each other. Only in such a land will the gods shine on.
290:, everything merges with everything else, not by losing each one’s identity, but by mutual recognition and concern. Concern not only for fellow beings but also for all beings, living or non-living, gone, born, and to come.
219:
and protected its own totem plants and animals. The totem was their god. Theodiversity and cultural diversity went hand in hand. Since gods were mainly plants and animals, theodiversity meant biodiversity as well.
293:
In order to appreciate these things we have to give up a number of prejudices. Any religious or scientific claim of monopoly over truth has to be given up. The theologians must realize that the divine
222:
Mãranam pidutham is an exorcism ritual. The Paraya shaman who officiates the function is called Velan1. On a plantain leaf he places paddy seeds and ten coins and starts chanting the invocation: 15
875:
403:
According to the
Creation Myth of the Parayas, everything started from Pooyinkal Tharavad5, the primal family of the Parayas. The earth and then Pooyinkal Tharavadu came to be as follows:
1379:
665:
1330:
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61:
1. “Quadratic Extensions of a Field and their Classification”, presented at the National Seminar on Analysis and Applications, held at U. C. College, Aluva, March 26-28,1999
978:
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1021:
649:
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There is an interesting interaction between a girl and the fishes in a brook. The girl wants to collect some water from a shallow stream. Then starts the trouble:
178:
An analysis of this mythosphere gives an insight into their systems of beliefs and values. The fertility dance Mudy-ãttam begins with the following hymn:
334:
culture there should emerge an ecosophic socialist counterculture. We have to look for the constituent elements of this counterculture in the numerous
790:
Let us take (1) the unit circle with center at the origin and radius one, and (2) the line segment joining the points (1, 0) and (0, 1). As curves in
64:
2. “Associative Algebras via Linear Functionals”, Proceedings of the International Seminar on Mathematical Tradition of Kerala, January 17-19, 2000
306:, rooted in the hope of the ultimate dis-alienation of Humans and Nature, must recover from the present plague of economic reductionism.
341:
In the interpretation of myths, woman and nature are often identified. There is a beautiful lyric representation of this identity in the
323:
22:, is a professor of Mathematics, deeply interested in art, culture and society. Also he does research in Mathematics, as a hobby.
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Give us two wings to fly above. The parrots do not ask for their ‘daily bread’, but only for the capacity to work for it.
800:
162:(Manusham Publications, Changanacherry, Keralam) of folk songs collected from an eighty-year-old, illiterate woman
67:
3. “A Note on Convolution Algebras”, Chapter 6 in Recent Trends in Mathematical Analysis, Allied Publishers, 2003.
70:
4. ``Non-Commutative Function Algebras", Bulletin of Kerala Mathematics Association, Vol.4, No.2, December 2007.
601:(1) are, respectively, the initial and terminal points of the curve. If they coincide, the curve is called a
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763:{\displaystyle {\alpha }\cdot {\beta }={\alpha }(0){\beta }+{\beta }(1){\alpha }-{\alpha }(0){\beta }(1)e}
277:’s Lead kindly light. Both betray their desire to escape from the surrounding darkness into light. The
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We can make this vector space of curves into an algebra by defining multiplication as above. Choosing
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philosophy of egoistic unconcern, but by the folk traditions of his times. In the apparent Paraya
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One of the ten sacred and medicinal flowers, associated with the goddess Sree-devi of prosperity.
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Buddha’s doctrine of universal love and compassion is not likely to have been inspired by the
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1390:
Sebastian Vattamattam and R. Sivaramakrishnan, ``A Note on Convolution Algebras", in
1401:, Proceedings of the Annual Conference of K.M.A., Jan. 17 - 19, 2000, pp. 81-89
171:
549:
Chit-arayãl: A tree smaller than Arayãl (Pipal tree), having medicinal powers. 19
122:
45:
3. Engineering Mathematics – First Year B.Tech Course, Vidyarthimithram, 2006.
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104:
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87:• St. Berchmans College, Changanachery, 1975 – 82, 1985 – 92, 1993 – 2000
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345:
131:
75:, Bulletin of Kerala Mathematics Association, Vol.5, No.2, December 2008.
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theology ought to be a sort of remorseful attempt to retrace the steps.
154:(mask-dance) as part of their exorcism rituals, and the fertility dance
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35:(Ecology & Culture)- Malayalam(Together with S. Kappen)
1404:
Sebastian Vattamattam, ``Non-Commutative Function Algebras
90:• Dutse Teachers College, Kano State, Nigeria, 1982 – 85
1411:
Sebastian Vattamattam, ``Transforming Curves by n-Curving
555:
A kind of sacred and medicinal grass, Poa cynosuroides.
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May be the Velluvan (Paraya) priest at the court of the
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From the south-west7 corner (Kanni-ma-kõne) of the sea,
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from the closed interval of real numbers to the field
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The mother goddesses are said to be seven in number.
298:) may not be bottled up in their logical constructs (
158:(hair-dance). This note is based mainly on the Volume
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174:at the age of fifteen. Her former name was Kõtha.
96:. College of Engineering, Kidangoor(CUSAT), 2007-08
324:
Jesus and Cultural Revolution- An Asian Perspective
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498:May the Paricha-god abide in my paricha (shield).
1413:, in ``Bulletin of Kerala Mathematics Association
1406:, in ``Bulletin of Kerala Mathematics Association
496:May the Churika-god abide in my churika (sword),
1381:showing thet multiplication is noncommutative.
484:Karingana fish looked at her with burning eyes;
240:May the unknown (mãyam) unite with the unknown.
1397:Sebastian Vattamattam and R. Sivaramakrishnan,
870:{\displaystyle u(t)=\cos(2\pi t)+i\sin(2\pi t)}
502:May the dead and the departed come to my help.
415:Two trees there sprouted, Chittãl8 and Pèral.9
48:4. Prathi-Samskruthiyilekku(On the Thoughts of
8:
490:Stunned she waited till the fish vanished.
258:May Quarters shine in unison with Quarters,
166:(Mrs. Mariamma John). She, belonging to the
1399:Associative Algebras via Linear Functionals
486:Stunned she waited till the fish vanished.
482:Stunned she waited till the fish vanished.
447:Perched they on the branches of the trees.
441:Why no chatter-birds to wake up the world?
435:Pooyinkal-amma lived with Pooyinkal-appan.
431:Then came Pooyinkal house, all of its own,
356:Kochèri-kanni4 planted a Kõtheri-plantain.
500:May the killed forbears abide in my hair,
134:and the Postmodern Discourse on the Divine
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609:of all the curves is a vector space over
480:Pallathy fish came and called her names;
445:Chatter-birds came to wake up the world;
476:Vatton fish came and dirtied the water;
474:She waited till the water was clean. 18
413:And moulded the earth, the dragonflies.
405:Once when there was no Pooyinkal house,
234:May Quarters (dik) unite with Quarters,
593:is called a curve. The complex numbers
455:Thitharo thiki-tharo thaka-thiki-thara
453:Thitharo thiki-tharo thaka-thiki-thara
407:Fluttering flew up seven6 dragonflies.
386:Eight shoots for our Kõtheri-plantain,
382:Seven shoots for our Kõtheri-plantain,
366:Three shoots for our Kõtheri-plantain,
326:. As an alternative to the predominant
1392:Recent Trends in Mathematical Analysis
794:, their equations can be obtained as
488:Kolachi fish came with an angry look;
478:She waited till the water was clean.
461:Give us two legs to scratch and eat,
423:Poovan-kurunnal11 was the next to be.
394:A big bunch for our Kõtheri-plantain,
390:Nine shoots for our Kõtheri-plantain,
374:Five shoots for our Kõtheri-plantain,
370:Four shoots for our Kõtheri-plantain,
255:May Earth shine in unison with Earth,
1374:{\displaystyle u\cdot f\neq f\cdot u}
472:She broke a twig, and dug a pool;
437:Then began Pooyinkal-amma to speak:
396:A little baby for our Kochèri-kanni.
378:Six shoots for our Kõtheri-plantain,
362:Two shoots for our Kõtheri-plantain,
261:May land shine in unison with land,
206:That name, I praise that holy name.
204:In the Low, praise the earth below;
202:That name, I praise that holy name.
194:That name, I praise that holy name.
190:That name, I praise that holy name.
188:In the West, praise the setting sun;
186:That name, I praise that holy name.
42:(Language and Hegemony) - Malayalam.
7:
784:We illustrate this with an example.
433:Pooyinkal house for Pooyinkal-amma.
427:Munda-varikka12 was the next to be.
388:Eight months for our Kochèri-kanni.
384:Seven months for our Kochèri-kanni.
368:Three months for our Kochèri-kanni.
358:One shoot for our Kõtheri-plantain,
264:The gods shall shine on that land.
214:The people that have come I praise?
198:That name, I praise that holy name.
196:In the South, praise the Thévéli;3
184:In the East, praise the rising sun;
73:5.``Transforming Curves by n-Curving
459:Give us two beaks to peck and eat,
419:Darbha10 grass was the next to be.
411:Did they take seven balls of clay,
392:Nine months for our Kochèri-kanni.
376:Five months for our Kochèri-kanni.
372:Four months for our Kochèri-kanni.
360:One month for our Kochèri-kanni.
243:May the dead (chãv)unite (with me)
208:What then is there I shall praise?
200:In the High, praise the sky above;
192:In the North, praise the Mãvéli;2
180:What is there that I shall praise?
93:• Pakshama School, Doha, 1992 – 93
777:is a non-commutative algebra with
425:What was next, the next to be? 17
380:Six months for our Kochèri-kanni.
364:Two months for our Kochèri-kanni.
237:May land (dè¿am) unite with land,
210:Who then is there I shall praise?
182:Who is there that I shall praise?
118:E-mail ID: vattamattam@dataone.in
14:
457:Give us two eyes to see and eat,
212:The people of this land I praise
84:• Loyola School, Goa, 1972 – 75
1335:
1325:{\displaystyle (f\cdot u)(t)=+i}
1204:{\displaystyle (u\cdot f)(t)=+i}
439:Why no cock to herald the dawn?
527:, a mythical benevolent ruler.
429:What was next, the next to be?
421:What was next, the next to be?
417:What was next, the next to be?
400:historic march to ‘progress.’
252:May my sisters unite (with me)
246:May my father unite (with me),
225:The Earth of which I came out,
1415:, Vol. 5, No. 1, December 2008
1408:, Vol. 4, No. 2, December 2007
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443:Cock came to herald the dawn,
249:May my mother unite (with me)
170:community, was converted into
56:Research Papers in Mathematics
1:
354:In that pit and in this pit,
313:there are hundreds of other
231:May Earth unite with Earth,
973:{\displaystyle u(0)=u(1)=1}
920:{\displaystyle f(t)=1-t+it}
651:for all t in we have for
571:Curves in the Complex Plane
539:A matrilineal joint family
350:Father dug up the ground,
228:The Earth in which I was,
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1394:, Allied Publishers, 2003.
352:Mother cleared the pits.
40:Bhashayum Aadhipathyavum
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1051:{\displaystyle f(1)=i}
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1016:{\displaystyle f(0)=1}
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644:{\displaystyle e(t)=1}
585:A continuous function
530:Sree-devi, an ancient
33:Paristhithi Samskruthi
19:Sebastian Vattamattam'
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141:Sebastian Vattamattam
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80:Teaching Experience
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108:Kottayam District
1420:Category:Algebras
566:=================
520:Slavery, p. 85]
164:Mariamma Chedathy
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583:Complex numbers.
561:Jack fruit tree
320:Sebastian Kappen
50:Sebastian Kappen
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160:Manikkam Pennu
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120:My Yahoo Group
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152:Kõlam-thullal
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172:Christianity
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101:Mary Bhavan
1385:References
1080:given by
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518:Dasa-Sudra
516:kings. ],
328:capitalist
105:Ettumanoor
1366:⋅
1360:≠
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132:Folklore
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332:Savarna
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311:Parayas
304:Marxism
288:Advaita
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315:Dalit
300:logos
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266:Velan
115:India
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