Monday, 29 October 2018
Sunday, 16 September 2018
Painting Exhibition in Thiruvananthapuram for CM Distress relief fund
THIRUVANANTHAPURAM:As part of the painting event organised by the Lalitakala Akademi to raise flood relief funds at the Napier Museum in Thiruvananthapuram.It saw 27 cartoonists and caricaturists draw people to encourage them to contribute to the fund.
Painting Exhibition in Thiruvananthapuram for CM Distress relief fund
THIRUVANANTHAPURAM:As part of the painting event organised by the Lalitakala Akademi to raise flood relief funds at the Napier Museum in Thiruvananthapuram.It saw 84 cartoonists and caricaturists draw people to encourage them to contribute to the fund.
Saturday, 11 August 2018
THE 10 BEST Places to Visit in Trivandrum
Sunday, 29 July 2018
Kathakali
Kathakali's roots are unclear. The fully developed style of Kathakali originated around the 17th century, but its roots are in the temple and folk arts (such as Kutiyattam and religious drama of the southwestern Indian peninsula), which are traceable to at least the 1st millennium CE. A Kathakali performance, like all classical dance arts of India, synthesizes music, vocal performers, choreography and hand and facial gestures together to express ideas. However, Kathakali differs in that it also incorporates movements from ancient Indian martial arts and athletic traditions of South India. Kathakali also differs in that the structure and details of its art form developed in the courts and theatres of Hindu principalities, unlike other classical Indian dances which primarily developed in Hindu temples and monastic schools.
The traditional themes of the Kathakali are folk mythologies, religious legends and spiritual ideas from the Hindu epics and the Puranas. The vocal performance has traditionally been performed in Sanskritised Malayalam. In modern compositions, Indian Kathakali troupes have included women artists, as well as adapted Western stories and plays such as those by Shakespeare and from Christianity.
Sunday, 22 July 2018
Peppara Dam -പേപ്പാറ വന്യജീവി സങ്കേതത്തിലേക്കു ഒരു യാത്ര
Kathakali
Kathakali (Malayalam: കഥകളി) is one of the major forms of classical Indian dance. It is a "story play" genre of art, but one distinguished by the elaborately colorful make-up, costumes and facemasks that the traditionally male actor-dancers wear. Kathakali primarily developed as a Hindu performance art in the Malayalam-speaking southwestern region of India (Kerala).
Kathakali's roots are unclear. The fully developed style of Kathakali originated around the 17th century, but its roots are in the temple and folk arts (such as Kutiyattam and religious drama of the southwestern Indian peninsula), which are traceable to at least the 1st millennium CE. A Kathakali performance, like all classical dance arts of India, synthesizes music, vocal performers, choreography and hand and facial gestures together to express ideas. However, Kathakali differs in that it also incorporates movements from ancient Indian martial arts and athletic traditions of South India. Kathakali also differs in that the structure and details of its art form developed in the courts and theatres of Hindu principalities, unlike other classical Indian dances which primarily developed in Hindu temples and monastic schools.
The traditional themes of the Kathakali are folk mythologies, religious legends and spiritual ideas from the Hindu epics and the Puranas. The vocal performance has traditionally been performed in Sanskritised Malayalam. In modern compositions, Indian Kathakali troupes have included women artists, as well as adapted Western stories and plays such as those by Shakespeare and from Christianity.
Ponmudi hill station
Ponmudi (the Golden Peak) is a hill station in the Thiruvananthapuram District of Kerala in India. It is located 55.2 km north-east of Trivandrum City at an altitude of 1100 m. Ponmudi (Varayadumotta) peak is a part of the Western Ghats mountain range that runs parallel to the Arabian Sea.[Locals in the capital city of Thiruvananthapuram will declare that a weekend drive to Ponmudi is among the best ways to spend time in the city. Families and friends alike are known to go on long drives up the winding paths for a view they insist rivals any other in the State. The slopes shrouded in mist fill one with a feeling of wonder and amazement. A large amount of rare flora and fauna can be seen here including mountain flowers, wild orchids and exotic butterflies.
The temperature is equable throughout the year and the three hour drive from the city is justified once the valley comes into view. One can always stopover at the breath-taking Kallar River on the way, which flows parallel to the road in the opposite direction, with the picturesque Meenmutty Waterfalls only a little distance ahead. A large number of cottages and resorts have come up in the area. Trekking and camping options are also available for those interested in exploring this natural wonder on foot. The tree house view tower is another great place to visit. Ponmudi is indeed a rising hotbed of tourist activity. A hill so close to the city, yet nestled so near the protective arms of the sea.
Major Sree Bala Subramanya Swamy Temple
Major Sree Bala Subramanya Swamy Temple is situated at Ulloor, 7 km from Thiruvananthapuram. This is one of the most popular Bala Subramanya Swamy Temples in Kerala. This temple enshrines Lord Subramanya (Lord Muruga) as the main deity. Lord Shiva, Lord Ganapathy, Annadu Shastha, Goddess Yakshi Amma, Naga Raja and Brahma Rakshas are the other deities worshipped in the temple complex. The temple holds two annual festivals namely the Thypooya Kavadi Mahotsavam and Meena Mahotsavam. The temple is currently administered by the Travancore Devaswom Board. The nearest Airport is Trivandrum International Airport and Thiruvananthapuram Central Railway Station and Pettah Railway Station are nearest Railway Stations.
Monday, 9 July 2018
Kerala Tourism Promotion Video
Sunday, 1 July 2018
The Golden Temple
The Golden Temple, is one of the most revered spiritual sites of Sikhism located in the city of Amritsar, Punjab, India..Amritsar (literally, the tank of nectar of immortality) was founded in 1577 by the fourth Sikh guru, Guru Ram Das. The fifth Sikh Guru, Guru Arjan, designed Harmandir Sahib to be built in the center of this tank, and upon its construction, installed the Adi Granth, the holy scripture of Sikhism, inside Harmandir Sahib. The Harmandir Sahib complex is also home to the Akal Takht (the throne of the timeless one, constituted by the Sixth Guru, Guru Hargobind). While the Harmandir Sahib is regarded as the abode of God's spiritual attribute, the Akal Takht is the seat of God's temporal authority.
The construction of Harmandir Sahib was intended to build a
place of worship for men and women from all walks of life and all religions to
worship God equally. The
four entrances (representing the four directions) to get into the Harmandir
Sahib also symbolise the openness of the Sikhs towards all people and religions. Over
100,000 people visit the shrine daily for worship, and also partake jointly in
the free community kitchen and meal (Langar)
regardless of any distinctions, a tradition that is a hallmark of all
Sikh Gurdwaras.
The present-day gurdwara was
renovated in 1764 by Jassa Singh Ahluwalia with
the help of other Sikh Misls. In
the early nineteenth century, Maharaja Ranjit Singh secured
the Punjab region from
outside attack and covered the upper floors of the gurdwara with 750 kilograms
(1,650 lb) of gold, which
gives it its distinctive appearance and its English name.
The Harmandir Sahib is
also spelled as Harimandar, Harimandir or Harmandar Sahib. It is also
called the Darbar Sahib (Punjabi pronunciation: [dəɾbɑɾ sɑhɪb]) which means "sacred audience", as
well as the Golden Temple for its gold foil covered sanctum center. The
word "Harmandir" is composed of two words, "Har", meaning
"God", and "mandir" which means temple or
house. The Sikh tradition has several Gurdwaras named
"Harmandir Sahib" such as those in Kiratpur and Patna. Of these, the one in Amritsar is most revered.
According to the Sikh historical records, the land that became
Amritsar and houses the Harimandar Sahib was chosen by Guru
Amar Das – the third Guru of the Sikh tradition. It was then called
Guru Da Chakk, after he had asked his disciple Ram Das to find land to start a
new town with a man made pool as its central point. After Ram Das
succeeded Guru Amar Das in 1574, and given the hostile opposition he faced from
the sons of Guru Amar Das, Guru Ram Das founded the town that came to
be known as "Ramdaspur". He started by completing the pool with the
help of Baba Buddha (not to be confused with the Buddha of Buddhism). Guru Ram
Das built his new official centre and home next to it. He invited merchants and
artisans from other parts of India to settle into the new town with him.
Ramdaspur town expanded during the time of Guru
Arjan financed by donations and constructed by voluntary work.
The town grew to become the city of Amritsar, and the pool area grew into the
Golden Temple complex.The construction activity between 1574 and 1604 is
described in Mahima Prakash Vartak, a semi-historical Sikh hagiography text
likely composed in 1741, and the earliest known document dealing with the lives
of all the ten Gurus. Guru Arjan installed the scripture of Sikhism inside
the new temple in 1604.Continuing the efforts of Guru Ram Das, Guru Arjan
established Amritsar as a primary Sikh pilgrimage destination. He wrote a voluminous
amount of Sikh scripture including the popular Sukhmani
Sahib.
Guru Ram Das acquired the land for the site. Two versions of
stories exist on how he acquired this land. In one based on a Gazetteer record,
the land was purchased with Sikh donations of 700 rupees from the owners of the
village of Tung. In another version, Emperor Akbar is
stated to have donated the land to the wife of Guru Ram Das.
In 1581, Guru Arjan initiated the construction of the
Gurdwara.During the construction the pool was kept empty and dry. It took 8
years to complete the first version of the Harmandir Sahib. Guru Arjan planned
a temple at a level lower than the city to emphasize humility and the need to
efface one's ego before entering the premises to meet the Guru.He also demanded
that the temple compound be open on all sides to emphasize that it was open to
all. The sanctum inside the pool where his Guru seat was had only one bridge to
emphasize that the end goal was one, states Arvind-Pal Singh Mandair. In
1589, the temple made with bricks was complete. Guru Arjan is believed by some
later sources to have invited Sufi saint Mian Mir of Lahore to
lay its foundation stone, signaling pluralism and that the Sikh tradition
welcomed all.This belief is however unsubstantiated.. According
to Sikh traditional sources such as Sri Gur
Suraj Parkash Granth it was laid by Guru Arjan himself. After
the inauguration, the pool was filled with water. On August 16, 1604, Guru
Arjan completed expanding and compiling the first version of the Sikh scripture
and placed a copy of the Adi
Granth in the temple. He appointed Baba
Buddha as the first Granthi.
Guru Arjan called the site Ath Sath Tirath which
means "shrine of 68 pilgrimages". The temple complex marks
the place of this announcement with a raised canopy on the parkarma (circumambulation
marble path around the pool). The name, state W. Owen Cole and other scholars,
reflects the belief that visiting this temple is equivalent to 68 Hindu
pilgrimage sites in the Indian subcontinent, or that a Tirath to the Golden
Temple has the efficacy of all 68 Tiraths combined.The completion of the first
version of the Golden Temple was a major milestone for Sikhism, states
Arvind-Pal Singh Mandair, because it provided a central pilgrimage place and a
rallying point for the Sikh community, set within a hub of trade and activity.
Sikhism (/ˈsɪkɪzəm/; Punjabi: ਸਿੱਖੀ), or Sikhi[3] Sikkhī, pronounced [ˈsɪkːʰiː],
from Sikh,
meaning a "disciple", or a "learner"), is a monotheistic dharmic religion that originated in
the Punjabregion of the Indian subcontinent about the end of the 15th
century.[4][5][6] It
is one of the youngest of the major world religions, and the fifth-largest. The
fundamental beliefs of Sikhism, articulated in the sacred scripture Guru
Granth Sahib, include faith and meditation on the name of the one
creator, divine unity and equality of all humankind, engaging in selfless
service, striving for social justice for the benefit
and prosperity of all, and honest conduct and livelihood while living a householder's
life.[7][8][9] In
the early 21st century there were nearly 25 million Sikhs worldwide, the great
majority of them (20 million) living in Punjab, the
Sikh homeland in northwest India, and about 2 million living in neighboring
Indian states, formerly part of the Punjab.
Sikhism is based on the spiritual teachings of Guru
Nanak, the first Guru (1469–1539), and the nine Sikh
gurus that succeeded him. The Tenth Guru, Guru
Gobind Singh, named the Sikh scripture Guru
Granth Sahib as his successor, terminating the line of human Gurus and
making the scripture the eternal, religious spiritual guide for Sikhs. Sikhism
rejects claims that any particular religious tradition has a monopoly on
Absolute Truth.
The Sikh scripture opens with Ik Onkar (ੴ),
its Mul Mantar and fundamental prayer about
One Supreme Being (God). Sikhism emphasizes simran (meditation on the words of the
Guru Granth Sahib), that can be expressed musically through kirtan or internally through Nam
Japo (repeat God's name) as a means to feel God's presence. It
teaches followers to transform the "Five
Thieves" (lust, rage, greed, attachment, and ego). Hand in hand,
secular life is considered to be intertwined with the spiritual life. Guru
Nanak taught that living an "active, creative, and
practical life" of "truthfulness, fidelity, self-control and
purity" is above the metaphysical truth, and that the ideal man is one who
"establishes union with God, knows His Will, and carries out that
Will". Guru
Hargobind, the sixth Sikh Guru, established the political/temporal (Miri)
and spiritual (Piri) realms to be mutually coexistent. Sikhism
evolved in times of religious persecution. Two of the Sikh gurus – Guru
Arjan (14 April 1563 – 25 May 1605) and Guru
Tegh Bahadur (12 April 1621 – 19 December 1675), after they refused
to convert to Islam, were tortured and executed by the Mughal rulers. The
persecution of Sikhs triggered the founding of the Khalsa, as an order to protect the freedom of
conscience and religion, with qualities of a
"Sant-Sipāhī" – a saint-soldier.
The Qutub Minar
The Qutub Minar, also spelled as Qutab Minar, or Qutb Minar, is a minaret that forms a part of the Qutab complex, a UNESCO World Heritage Site in the Mehrauli area of Delhi, India. Qutub Minar is a 73-metre (239.5 feet) tall tapering tower of five storeys, with a 14.3 metres (47 feet) base diameter, reducing to 2.7 metres (9 feet) at the top of the peak. It contains a spiral staircase of 379 steps. Its design is thought to have been based on the Minaret of Jam, in western Afghanistan.
Qutab-Ud-Din-Aibak,
founder of the Delhi Sultanate,
started construction of the Qutub Minar's first storey around 1192. In 1220,
Aibak's successor and son-in-law Iltutmish completed
a further three storeys. In 1369, a lightning strike destroyed the top
storey. Firoz Shah Tughlaq replaced the damaged
storey, and added one more. Sher Shah Suri also
added an entrance to this tower while he was ruling and Humayun was in exile.
The Minar is surrounded by several historically significant
monuments of the Qutab complex, including Quwat-ul-Islam Mosque, which was built at the
same time as the Minar, and the much older Iron Pillar of Delhi.[1] The
nearby pillared Cupola known as "Smith's Folly" is a remnant of the
tower's 19th century restoration, which included an ill-advised attempt to add
a sixth storey.
.Qutab Minar was established
along with Quwwat-ul-Islam Mosque around 1192 by Qutab-ud-din Aibak, first ruler
of the Delhi Sultanate. The mosque complex is one of the earliest that
survives in the Indian subcontinent. The minaret is named after Qutab-ud-din Aibak, or Qutabuddin Bakhtiar Kaki, a Sufi saint. Its ground storey was built over the ruins of the Lal Kot, the citadel of Dhillika. Aibak's successor Iltutmish added
three more storeys. The minar's topmost storey was damaged by lightning in
1369 and was rebuilt by Firoz Shah Tughlaq, who added another storey. In 1505, an earthquake damaged
Qutub Minar; it was repaired by Sikander Lodi. On 1
September 1803, a major earthquake caused serious damage. Major Robert Smith of
the British Indian Army renovated the tower in 1828 and installed a pillared
cupola over the fifth story, thus creating a sixth. The cupola was taken down
in 1848, under instructions from The Viscount
Hardinge, then Governor General of India. It was reinstalled
at ground level to the east of Qutab Minar, where it remains. It is known as
"Smith's Folly"
The
tower's style is patterned on Afghanistan's Minaret of Jam, and
adapted to local artistic conventions by the incorporation of "looped bells
and garlands and lotus borders into the carving". Numerous
inscriptions in Parso-Arabic and Nagari characters in different sections of the
Qutab Minar reveal the history of its construction, and the later restorations
and repairs by Firoz Shah Tughluq (1351–89) and Sikandar Lodi (1489–1517).
The tower has five superposed, tapering storeys. The lowest
three comprise fluted cylindrical shafts
or columns of pale red sandstone, separated by flanges and by storeyed balconies,
carried on Muqarnas corbels. The
fourth column is of marble, and is relatively plain. The fifth is of marble and
sandstone. The flanges are a darker red sandstone throughout, and are engraved
with Quranic texts and decorative elements. The whole tower contains a spiral
staircase of 379 steps. At the foot of the tower is the Quwat ul
Islam Mosque. The minar tilts just over 65 cm from
the vertical, which is considered to be within safe limits, although experts
have stated that monitoring is needed in case rainwater seepage further weakens
the foundation.
Saturday, 30 June 2018
Attukal Pongala - Largest gathering of women |Guinness World Records
The most famous and important among Pongala festival happens at the Attukal Bhagavathy Temple at Thiruvananthapuram, Kerala where around 3.5 million people participate. The festival in Attukal is considered by the population of the city, across their religious beliefs, as the biggest festival in the city.[4]
Rice, coconut and jaggery are brought by women devotees along with round earthen pots for cooking. Women participating in the Pongala squat on roads, bylanes, footpaths and shop fronts in a radius of several kilometres around the temple to cook the mixture of rice, jaggery and coconut in earthen pots that is offered to the goddess seeking divine blessings. The Chief Priest of the temple lights the main hearth from the divine fire inside the sanctum sanctorum. This fire is exchanged from one oven to another.
Devi is essentially the mother goddess of ancient people of Kerala and Tamil Nadu. In this part of India this concept is evolved from the deity 'Kottave' worshiped on the peak of 'Aiyramala'. During ancient times, the entire population from the nearby villages converge on this hill and they stay there during the entire festivities lasting for several days. During this time social cooking used to take place by the women which was considered to be holy and liked by the goddess. Such social cooking naturally strengthened the bonds between these villages. This custom is still continued in the form of Pongala offering. This is one side of the character of the goddess. She is also the deity who brings victory in wars and therefore the goddess is offered blood sacrifice as stated in Sangam Literature. The word used for this is 'Kuruthi'. It means killing. The Tookaam ceremonies in some temples is a reminder of the ancient practice of blood sacrifice. This custom was modified later on to give 'Kuruthi' to the deity by killing cocks, which however is not practiced now.
Pongala festival is mainly celebrated on a large scale in the Attukal Temple in Thiruvananthapuram Town itself. Other temples where Pongala Samarpanam (though on a significantly smaller scale) is done are the Vellayani Devi Temple, Kovilvila Bhagavati Temple, Karikkakom Devi Temple, Puthiyakavu Bhagavathi Temple, Kanakathur Sree Kurumbakkavu Temple, Pulpally Seetha Devi Temple, Palakunnu Bhagavathi Temple, Mulluthara Devi Temple, Chakkulathukavu Temple, anikkattilammakshethram and Thazhoor Bhagavathy Kshetram in Kerala.
The annual Pongala festival of Attukal Bhagavathi temple, has been entered in the Guinness Book of World Records as the largest congregation of women in the world. The festival draws over 2.5 million women on a single day in March to perform the Pongala ritual, and has been a center of attraction for devotees as well as tourists who visit Trivandrum during this season.
The Pongala celebration at Vellayani Devi temple is also famous. The Pongala, Alpindi Vilakku, Kalamerzuthum Pattum, Kali Pooja, Devi Pooja, Ethirealppu festival, Sarppam Thullal, Sarppam Pattum, Navarthri Pooja and the traditional Pooja known as Uthiradam Pooja( or Kurthi Pooja) are organized as part of the Pongala festivities at Vellayani Devi Temple.
History
The Goddess Kannaki (Bhadrakali) is the main deity in this temple. The mythology behind the temple, relates to the story of Kannagi who was married to Kovalan, son of a wealthy merchant. After marriage, Kovalan met a dancer Madhavi and spent all his riches on her forgetting his wife. But when he was penniless, he went back to Kannagi. The only precious thing left to be sold was Kannagi's pair of anklets. They went with it to the king of Madurai to sell it. But an anklet was stolen from the Queen which looked similar to Kannagi's. When Kovalan tried to sell it, he was mistaken for the theft and beheaded by the king's soldiers.
Kannagi got infuriated when she heard the news and rushed to the King with the second pair of anklet. She broke one of the anklets and it contained rubies while the Queen's contained pearls. She cursed the city of Madurai, and it is said that due to her chastity, the curse came true and Madurai burned. Kannagi is said to have attained salvation after the Goddess of the city appeared before her.
It is said that on her way to Kodungallur, Kannagi passed Attukal. She took the form of a little girl. An old man was sitting on the banks of a stream, when the girl went to him and asked him whether he could help her cross it. Surprised to find the young girl alone, he took her home. But she disappeared. She came back in his sleep and asked him to build a temple where he found 3 golden lines in his grove. He went ahead and did the same, and it is said that this is at the location of the present Attukal temple. Goddess Kodungallooramma (Bhadrakali/Kannaki) is believed to be present at Attukal during the festival days. Ponkala is offered to celebrate the victory of Kannaki over the king Pandya. Another story says that 'Attukal devi' is Bhadrakali, born from the third eye of lord Shiva to kill the demon king Daruka. Mother Bhadrakali is a form of Shakthi devi (Mahakali) worshipped mainly in Kerala. 'Bhadra' means good and 'Kali' means goddess of time. So Bhadrakali is often referred as the goddess of prosperity, time and salvation.
kovalam International Beach
https://www.youtube.com/channel/UC4MBkBr-qriuYfcIWLBBSkg Kovalam was among the most prominent tourist spots in India during the hippy era. Kovalam is a beach town by the Arabian Sea in Thiruvananthapuram metropolitan area, of Trivandrum City Kerala, India, located around 18 km south of the city center.There are a large number of beach resorts in and around Kovalam.The sea port of Vizhinjam is about 3 km away and famous for its special varieties of fish, old Hindu temples, big churches and a mosque.The Proposed International Trans shipment Terminal at Vizhinjam is also close to Kovalam.
It still has a high status among tourists, who arrive mostly from Europe and Israel. Kovalam is finding a new significance in the light of several Ayurvedic salons, and recuperation and regeneration resorts which provide a wide variety of Ayurvedic treatments for tourists.[
Kovalam first received attention when the Regent Maharani Sethu Lakshmi Bayi of Travancore constructed her beach resort, Halcyon Castle, here towards the end of the 1920s. Thereafter the place was brought to the public eye by her nephew the Maharaja of Travancore. The European guests of the then Travancore kingdom discovered the potentiality of Kovalam beach as a tourist destination in the 1930s. However, Kovalam shot into limelight in the early seventies with arrivals of the masses of hippies on their way to Ceylon in the Hippie Trail. This exodus started the transformation of a casual fishing village of Kerala into one of the most important tourist destinations in all India.
Kovalam has three beaches separated by rocky outcroppings in its 17 km coastline, the three together form the famous crescent of the Kovalam beach.
Lighthouse Beach
The southernmost beach, the Lighthouse Beach is the one most frequented by tourists, Lighthouse Beach got its name due to the old Vizhinjam Lighthouse located on a 35 meter high on top of the Kurumkal hillock. The lighthouse is built using stones, is colored in red and white bands and enjoys a height of 118 feet. It's intermittent beams at night render the beach with an unearthly charm.
Hawah Beach
Eve’s Beach, more commonly known as Hawa Beach, ranks second, in the early day, is a beehive of activities with fishermen setting out for sea. With a high rock promontory and a calm bay of blue waters, this beach paradise creates a unique aquarelle on moonlit nights.
Samudra Beach
A large promontory separates this part from the southern side. Samudra Beach doesn't have tourists thronging there or hectic business. The local fishermen ply their trade on this part.
Detour past Kovalam junction to land on Samudra Beach which is to the north of Ashoka Beach. One has the option to walk along the sea-wall too.The sight of the waves lashing on the rocks below is awesome.
Shallow waters stretching for hundreds of metres are ideal for swimming. The beaches have steep palm covered headlands and are lined with shops that offer all kinds of goods and services.
The larger of the beaches is called Lighthouse Beach for its 35 metre high light house which towers over it atop Kurumkal hillock. The second largest one is Hawah Beach named thus for the topless European women who used to throng there. It was the first topless beach in India.However topless bathing is banned now except in private coves owned by resorts. Visitors frequent these two beaches. The northern part of the beach is known as Samudra Beach in tourism parlance. A large promontory separates this part from the southern side. Samudra Beach doesn't have tourists thronging there or hectic business. The local fishermen ply their trade on this part. The sands on the beaches in Kovalam are partially black in colour due to the presence of ilmenite and Monazite. The normal tourist season is from September to May. Ashoka beach is also the part of Kovalam beach.
The long coastline of Kerala is inextricably entwined with the culture, life and traditions of the state. Memories of early seafarers and traders have faded, but boats of various types and styles have survived. Kerala's beaches, or Kovalam to be more specific, were rediscovered by back-packers and tan-seekers in the sixties. Hordes of hippies followed in the seventies. That started the transformation of the casual fishing village into a busy tourist destination. In 2002, there were 66 hotels in Kovalam, and that too in a place that is just 16 km from the state capital Thiruvananthapuram.
From a measly 29,000 overseas tourists visiting Kerala in 1979, the number rose to 225,000 in 2000 and the number of tourists is growing rapidly. Foreign tourist arrivals in Kerala in 2006 was 428,534, an increase of 23.68% over the previous year. Domestic tourist arrivals were 6,271,724, an increase of 5.47% over the previous year.The ABC of Kerala tourism is ayurveda, beaches, (backwater) canals.
While details of incoming tourists are not available, indications of a survey are that domestic tourists are high from Gujarat and Maharashtra both located on the west coast of India, and international tourists are mostly from Europe. Beaches were amongst the favourite destination of foreign tourists.
Lying between north latitudes 8°18' and 12°48' .s Kerala is well within the humid equatorial tropics. The mean annual temperatures range from 25.0–27.5 °C in the coastal lowlands. With 120–140 rainy days per year, Kerala is influenced by the seasonal heavy rains of the southwest summer monsoon.
Beaches in the Indian state of Kerala are spread along the 550-km Arabian Sea coastline. Kerala is an Indian state occupying the south-west corner of the subcontinent. The topography of the coastline is distinctive and changes abruptly as one proceeds from north to south. In the northern parts of Kerala, in places such as Bekal, Thalassery and Kannur, the headlands rise above the shore from the fringe of the beaches. The highlands are dotted with forts built by the colonial powers – the Portuguese, the Dutch and the British. The view of the surrounding area is exquisite. From Kozhikode, once the hub of the Malabar coast, the view changes to flat lands with rocky outcroppings jutting out. One feature is common all through – the coconut tree in large numbers. Dense groves of coconut trees line the coast and extend to the interiors.
Wednesday, 14 February 2018
Kuttanad Boating Tourism At Alleppey or Alappuzha a natural beauty places
The Alappuzha - Changanassery Road that passes through the heart of Kuttanad is famous for itsscenic view of this locale. One gets to view a slice of the traditional country lifestyle. Visits to these villages can be a life changing experience. Especially during the harvest season, one finds farmers working in the fields most of the day. The early hours of the day brings to us the sight of women carrying sickles to the fields while men are busy sowing seeds and getting rid of weeds. Fields with rice stalks have legions of parrots hovering around them. One may also see darter birds flying around as they are known to be around the area surrounding the backwaters.
The canals that crisscross Kuttanad are home to tall coconut trees that sway with the breeze. One sees ducks quacking around as youths dive into the water to hunt for shells. Some of the tastiest cuisine can be found at the shacks nearby and if you feel like it, do ask for toddy. It is a native alcoholic beverage that is extremely popular in the area.
The major occupation in Kuttanadu is farming, with rice the most important agricultural product. This activity gives the area its moniker of "The Rice Bowl of Kerala". Three crops are grown every year now instead of the traditional practice of two crops per year. Large farming areas near Vembanad Lake were reclaimed from the lake. The history of paddy cultivation in Kuttanad can be traced back centuries. The evolution of paddy cultivation correlated with technological advancement and changes in the regulatory framework that existed during the 19th and 20th centuries. In earlier times, reclamation was carried out mainly from the shallow part of the Vembanad Lake or from the periphery of the Pamba River. These reclamations constituted small areas of paddy fields called padsekharams. Bailing out of water from the fields were done manually using water wheels called chakram. Gradually the manual method used for bailing out of water gave way to steam engines.
There were robberies in Kuttanad in earlier days, which were prohibited by the Travancore Maharajah Moolam Thirunal.
Three distinct stages can be identified in the reclamation of kayal lands from the lake. The first stage was carried out by private entrepreneurs without any financial support from the government. The Pattom Proclamation made by the Travencore Kingdom in 1865, gave a great fillip to reclamation activities between 1865 and 1888. During this period de-watering of the polders was done manually using chakram, which restricted large-scale reclamation. Only about 250 hectares of land were reclaimed during this period. Venadu kayal and Madathil Kayal were reclaimed during this period and are considered the first "Kayal Nilams" to be reclaimed from the Vembanad Lake.[3] These pioneering reclamation activities in kayal cultivation were made by the two brothers Mathai Luka Pallithanam and Ouseph Luka Pallithanam from Kainady village in Kuttanadu.[4]
The second phase started during 1888. One of the reclamation during this period was undertaken by Chalayil Eravi Kesava Panicker. He chose to reclaim Vembanad kayal from the mouth of the Chennamkari river as it joins with the back waters. The reclaimed kayal was known as ‘ Attumuttu Kayal’. Other major reclamation on the same year was Seminary Kayal which was undertaken by Kottayam Orthodox Seminary.
The introduction of kerosene engines for dewatering resulted in the reclamation of wider areas of the lake for cultivation. This made farmers consider venturing into the deeper parts of the lake. During the period between 1898 and 1903, reclamation activity was led by Pallithanam Luka Mathai (alias Pallithanathu Mathaichen) who reclaimed the Cherukara Kayal and Pallithanam Moovayiram Kayal. But the second phase (1890 to 1903) of reclamation activities came to a halt because of the ban on kayal reclamation imposed by the Madras Government in 1903. Cherukali Kayal, Rajapuram Kayal, Aarupanku Kayal, Pantharndu Panku kayal and Mathi Kayal were the other major reclamations during this period.
In 1912, the Madras Government approved a proposal from the Travancore Government for further reclamations in three stages. Under this scheme kayal land was notified for reclamation in blocks each named with a letter of the English alphabet. Out of the total area of 19,500 acres of kayal land, 12,000 acres were reclaimed between 1913 and 1920. After the removal of the ban in 1913, Pallithanam Luca Matthai along with some other prominent families in Kuttanadu, reclaimed E-Block Kayal measuring a total area 2,400 acres. This is the biggest kayal nilam in Kuttanadu. C.J. Kurian, Ex MLC and Mr. John Illikalam were his main partners in this venture. The reclamations between 1914 and 1920, known as the new reclamations, were carried out in three periods. In the first period Blocks A to G measuring 6300 Acres were reclaimed. C Block, D Block(Attumukham Aarayiram (Attumuttu Kayal), Thekke Aarayiram and Vadakke Aarayiram) and E Block (Erupathinalayiram Kayal) F Block (Judge's Aarayiram Kayal) and G Block (Kochu Kayal) are the major Kayal nilams reclaimed during this period.
During the second period of new reclamation, blocks H to N covering an area of 3600 acres were reclaimed under the leadership of Pallithanam Luca Matthai, Cunnumpurathu Kurien, Vachaparampil Mathen, Pazhayaparmpil Chacko, Kunnathusseril Peious, Ettuparayil Xavier and Pattassery PP Mathai. During the third period of new reclamation, R Block Kayal covering 1,400 acres was reclaimed by the joint efforts of eight families led by then member of Sree Moolam Popular Assembly, Pallithanam Luca Matthai. His partners in the reclamation included Vachaparampil Mathen, Pazhayaparmpil Chacko, Ettuparayil Xavier, Pattassery PP Mathai, Meledom, Paruthickal and Kandakudy.
You can always experience Kuttanad via a boat or a houseboat. The view, the breeze, and the diligent habits of locals will never leave your mind.
Getting there
Nearest railway station: Alappuzha
Nearest airport: Cochin International Airport, about 85 km from Alappuzha
Location
Latitude: 9.355408, Longitude: 76.404047
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