make your trip

Pichavaram Mangrove forests.

How to reach: If you are from Chennai or Pondicherry, go towards Chidambaram via Cuddalore and immediately after a small hamlet called Mutloor, take the by-pass road and drive slow. You will find a board directing you to Pichavaram. From the by-pass drive further for 10 more kms towards the coast. If you are from other parts of the state, just take a bus from Chidambaram and it will take 45 mins to reach Pichavaram.

Ideal time: August to October and January to March.

What to see:  Pichavaram Mangrove forests. Pichavaram the second largest Mangrove forest in the world is one of the unique Eco-tourism spots in South India. The backwaters, inter connected by the Vellar and Coleroon river systems, offers waterscape and back water cruises. Pichavaram consists of a number of islands interspersing a vast expanse of water covered with green trees. The area is about 2800 acres and is separated from the sea by a sand bar which is a patch of extraordinary loveliness. The Pichavaram mangroves attract an appreciable bird population of 177 species. You can take a boat from TTDC boat house. Rates will differ according to the no of persons. Usually they charge 260/- for four persons. (for manual boats)  Pl take a manual boat so that you can have the pleasure of watching the forests. If you take mechanized boats, the pleasure will be lost. Earlier there was a lake side Guest House run by the TTDC. Now it is not functioning. If you want to stay, you have to come back to Chidambaram.

Things to do: Go around 10-11 am (if the weather is alright) or after 3 pm (In summer). The information board says that the boating service starts at 8. am. But sometimes the water level will be very low and boatmen will have to wait for water level to increase. Have some eatables and a bottle of water. Have a good camera and take photos of your choice. Take a cap to cover your head.

Things not to do: Usually they stop the boat in the middle of the forest for a few mins. At that time, don’t try to step outside. The surface may look dry but if you step in then you will be in trouble. Take food if you want to spend the full day there. There is one restaurant but it is not advisable to take food there. Don’t spend time there after 6.30 pm.

Have a pleasant and safe journey.

Jammu.

How to reach: If you are from Chennai, take a flight to Delhi and then onward flight to Jammu. (No direct flight service from Chennai to Jammu). Once you reach Jammu airport, take an auto or prepaid taxi to Hari Market. Hari market is located at the heart of the town. Central bus stand, Raghunath Mandir and Hotels are located only near Hari Market. If you are new to Jammu, then take rooms in Hotel City Heart. Contact Mr.Naresh (09858634335) for booking rooms. Tariff will be 1000/-, 1200/- and so on. Rooms are good. Food is also good. Room Service is excellent. Even of you are not good at Hindi, persons in this Hotel speak good English. From the central bus stand or from a nearby mini bus stop called Jewel Stop, you can get buses to all major places.       

Ideal time: September to February. During other months it will be terribly hot.

What to see:  This depends upon your interest. If you are a religious person, then Jammu is really good. Raghunath Mandir (walkable from Hari market), Vaishno Devi temple (2hrs from central bus stand and a 13 km walk from the bus stop to the top of the hill. After walking for 6 kms, battery cars and horse riding are available but you need to wait for hours together. But it is religious to walk for the entire 13 kms. It will be ideal if you start around 4 pm from central bus stand so that you will reach the stop around 6 and it is easy to walk during night and get darshan around 12 0r 1 in the night. Temple is open 24 hrs. ) For non-religious persons, Rajindar park (just 10 mins from central bus stand. 6 rs ticket in mini buses), Bahu Fort (located adjacent to Jammu University-Just 15-20 mins and 6 rs ticket in mini buses) and Hari Niwas Palace (just 30 min if you take an auto). Some other tourist destinations are there but will take more time (50 and more kms from Jammu town)       

Things to do: Take a good binocular. Take shawls to cover your children during night. Don’t purchase things for the rate displayed. Bargain pl. There are some shops with the boards Jammu & Kashmir Handloom Corporation. But then these shops are also privatized and don’t be carried away by the name board. If you don’t know Hindi and even if you know Hindi, the shopkeepers try their level best to loot you. Beware. There is one super market where you can get things for a fixed price. It is Baniya Super market (0191-2570298) located in Raghunath Bazaar. You can purchase in this shop. And one thing you should purchase is dry fruits. Good variety of dry fruits available in most of the shops in both Hari Market & Raghunath Bazaar. Do make use of buses or mini buses for all the places you want to visit. It is very cheap and there are frequent services.

Things not to do: In other airports, we are supposed to check in 2 hrs before departure but in Jammu you can be there even earlier. Unlike other airports, security check up takes more time because they check us at five to six levels. It takes more time. Then don’t purchase any electrical or electronic items for security reasons. When you purchase clothes like Kashmiri Shawls etc, pl make sure of the quality. Don’t purchase anything at the rates displayed. Don’t take food in hotels inside the bus stand as they are not hygienic. When you visit temples, pl don’t take your cameras or mobile phones. Even if you have, you have to deposit all these things in a locker at the temple gates and then you can enter. Don’t hire an auto unless it is badly needed because they will charge more. Stay alert always. Keep your valuables safe.

Have a pleasant and safe journey.

Alamparai Fort.

How to reach: If you are from Chennai, take bus to Pondicherry via ECR. After Kadapakkam inform the bus conductor to stop at Alamparai Fort Junction. From there you can take an auto to the Fort. (usually they charge 50 to 70 rs) Fort is located at the tranquil backwaters. If you are from Pondicherry you can take a bike or car. It is just 14 kms from Marakanam. Pl don’t fail to notice the board Alamparai Fort 3kms from ECR.  

Ideal time: Throughout the year. (after 4 pm)

What to see:  Alamparai Fort.    The ruins of Alamparai Fort on the land overlooking the sea. Constructed in the late 17th century during the Mughal era, the Alamparai Fort once had a 100-metre long dockyard stretching into the sea, from which cloth, salt, and milk products like ghee were exported. During 1735 AD it was ruled by Nawab Doste Ali Khan. In 1750, for the services rendered by the famous French commander Duplex to Subedar Muzarfarzang, the fort was gifted to the French. When French were defeated by the British, the fort was captured and destroyed in 1760 AD. More recently the structure was damaged in the 2004 Tsunami. Local fishermen assist tourists in a pleasurable boating experience around the fort.

Things to do: It is always better to plan your trip to this fort either in a bike or a car not by bus. Have some eatables and a bottle of water. Have a good camera and take photos of your choice. Take a cap to cover your head. Go in a group. Go around the fort and if you have the sense of appreciating the architectural excellence or the relics of the past, then you may perhaps enjoy the spot. If you don’t find it interesting go and sit in the beach. Take bath only with the assistance of local fisher folk.

Things not to do: Don’t go alone and don’t take your boy friend or girl friend alone. (Very dangerous place) Don’t take children into the backwaters. (very risky). And the most dangerous thing is to take bath in the beach where river water is merging with the sea. It has powerful currents and you will definitely be washed away. Even if you know swimming, there is no use. Villagers say more than a dozen tourists drowned and lost their lives. Just watch the serene beauty of the fort and the backwaters. Never dare to swim or take bath in the beach or the backwaters.         

Have a pleasant and safe journey.

Tranquebar Fort.

How to reach: Tranquebar is 280 kms from Chennai airport.
It is 32 kms from Nagapattinam and Chidambaram.
It is just 10 kms north of Karaikal, a part of Pondicherry Union Territory. 
There are no hotels in Tranquebar but persons who prefer luxury can stay at the Hotel on the beach or the one run by TTDC. It is better to stay in Karaikal which has a lot of Hotels that will suit your budget. Just take any bus from Chidambaram to Karaikal/Nagapattinam and get down at Karaikal. It will not take more than ten mins.  

Ideal time: September to February.

What to see:  Tharangambadi (or Tranquebar) is a serene coastal hamlet 10 km north of Karaikal, near the mouth of Nandalar, a distributary river of the Cauvery River. It is a part of Nagapattinam district. It was a colony of the Danish from 1620 to 1845. There is a danish fort on the beach. The Fort was first based in 1620 A.D. Another attraction of the place is the beautiful church of Bartholomaus Ziegenbalg. A museum is there to cater your academic needs. 

Things to do: Go after 4 pm. If you want to spend more time in the fort, then go a little early beause the fort is open for public only up to 5 pm. After 5 pm, you can sit and relax in the beach. Then move gradually to the church and then perhaps to your hotel in Karaikal. Have some snacks and a bottle of water. There won’t be any shops near the fort. But on weekends there will be a few wagon venders selling nuts, ice-creams etc. Tranquebar is also environmentally healthy in that it is considered an 'Ozone Rich Beach' due to the presence of profuse amounts of ozone. Sit in a straight position and take a deep breath. If you know meditation or yoga, it will be useful for you. Even if you have splitting headache, sit and breathe, you will be relieved within minutes. No magic. Sheer geographical advantage.  

Things not to do: If you travel by car or bike, don’t keep any valuables in your car or bike box. At any cost, don’t try to take bath or swim in the sea. Don’t spend time there after 6.30 pm.

Have a pleasant and safe journey.

Vailankanni.

How to reach: Vailankanni is well connected by roads and not perhaps by rail or air. Buses are plying to this holy shrine from all parts of Tamilnadu. From Chennai, every ten mins there is a bus and from Trichy or Madurai also bus services are frequent. By train you can reach Nagapattinam and take a bus. Just ten min drive from Nagapattinam.        

Ideal time: September to February. During the Annual Car Festival (approx August end or September first week) there will be heavy rush.

What to see: Shrine of the Lady of Good Health, Vailankanni & the beach.  

Things to do: Visit the church in the early mornings or late evenings. Take food in a good hotel. Usually in this place food is not good in any hotel including the church canteen. Rarely a hotel that provides good food and somewhat better hygienic atmosphere is Hotel Dravidar, just opposite to the Shrine Office. But the best option is Hotel Palace inside Nagapattinam bus stand. If you have a vehicle then you can just drive and take delicious non-veg food(Paraotta/Naan+Butter Chicken, Biriyani+ chicken/prawn fry) in Hotel Palace. Having food there will be a life time experience. If you are new to the place and searching for good rooms, the best choice is Hotel Welcome just adjacent to Hotel Dravidar.      

Things not to do: Don’t take fish on the beachside restaurants. Hotels in this place are really bad and unhygienic. If you travel by car or bike, don’t keep any valuables in your car or bike box. At any cost, don’t try to take bath or swim in the sea. In this part of the sea, there are many poisonous water snakes/sea creatures which may harm you. In fact, there is a warning board in the beach. Hundreds take bath ignoring the warning. But don’t dare to ignore the warning. Then you will be trouble.

Have a pleasant and safe journey.

Mumbai.

How to reach: No need to give tips. Everyone knows.        

Ideal time: August- September & January- March.

What to see: India Gate, Hotel Taj, Elephanta Caves (from India Gate you can take tickets for boating to Elephanta. Then you have to walk for 2 kms and then climb a hill for another 1 km. (for the first 2 km stretch there is a heritage train service which is usually crowded. Old age persons and sick persons can avoid visiting Elephanta), Bombay Natural History Museum, Nehru Science Centre, and Taraporewala aquarium.

Things to do: Immediately after reaching the Mumbai airport take a call taxi or auto and move to Villa Parle, a place where you can get somewhat good hotels. In Mumbai, hotels will be very expensive and very much congested. So choose the right hotel to stay. Don’t fail to visit museums.           

Things not to do: Pl be careful when you travel by Mumbai trains which will be overcrowded always. People will rush to enter trains. Keep your purse and mobile phone safe.  

Have a pleasant and safe journey.

        

         

100 Letters to The Hindu

                                              My responses to Social Issues in book form. 

Foreword to the book by

Dr.S.Prabahar

Professor & Head

Department of English

Manonmaniam Sundaranar University

Tirunelveli. 627112

India.

                                                           

Awareness of a social problem is different from analyzing it. Many a person is conscious of the hardships that one faces in the society, but quite haplessly manages to live with them.  Mere rumination over the causes and effects of a social problem will not in anyway help one to overcome and eradicate the social evils of the society. Discursive responses from people with ideological convictions to the contemporary social occurrences, be it beneficial or detrimental, are received and regarded as the estimation by the experts.  These opinion leaders, often, opt for a medium that suits them to realize, record and propagate their observations on the socio-cultural, political, religious events and news. 

In this regard, letters to the editor, credibly a modern literary genre of its own kind, plays a significant role in understanding and interpreting the news. In fact, letters written to the editor can be called views on news. Similarly, the leading newspapers and magazines choose to publish those views, which are often objective and accepted. Nevertheless, some newspapers dare to publish unorthodox views of the general public to sensitize the readers with counter ideology. Incidentally, The Hindu and Dr.T.Marx form a formidable combination with their concurring and conflicting views on social issues. Dr. T.Marx’ thought provoking views on personalities rediscover their social stature and redefine their relevance in the modern society. His views on social issues such as reservation, religious minority, caste, and all forms of exploitation underscore that he is socially conscious and aspires for a demystified secular state.

           

Dr. T. Marx, with his sentiments and convictions expressed in his letters, promotes  non-discrimination and tries to place the human being as the central value and concern, in such a way, that nothing is above the human being and no human being is above another.   As an ardent reader of Dr.T.Marx   and a fellow activist, I am indeed delighted to see his letters in a book form and write the foreword to the book. I wish him all success.

A few pages for your reading…

In response to...
Five years after Godhra and the pogrom 28-02-2007

Five years later, there is no violence but the atmosphere of fear and prejudice still prevails. After the attacks, the minorities have been `taught a lesson.' They must now live as `second class citizens' in Gujarat, the `Hindutva laboratory' to build the `Hindu Rashtra.' Gujarat is a society divided where minorities are segregated, face social and economic boycotts, and constantly fear for their safety. Muslims have been pushed into ghettos. [… … …] The Sangh Parivar organisations make no bones about this. Across the State, they have put up boards saying: `Welcome to the Hindu Rashtra.' It is understood that not all are welcome. Some are still camping in the darkness, waiting for the light.

01-03-2007

Even after five years of the riots, constant fear engulfs Muslims amid peace. Since the riots, the polarisation between the communities has acquired a physical dimension. Muslims are subjected to a higher than usual level of abuse. Hindu communalists send veiled threats to Muslims that their safety depends on the goodwill of the majority community. Everyone knows the peace in Gujarat is fragile. Nothing can bring permanent peace except adherence to our great secular tradition.

In response to...

The anti-Islamic polemic 29-10-2006

Iran being a Muslim country, I was shocked to hear their views on Islamic cosmography and the place of the Koran in the present volatile situation. They were clearly supporting Huntington's thesis of the "clash of civilizations" as we moved to the subject of violence and terrorism. The dichotomy crystallised in their views that the West and the non-Islamic are socially stable whereas the Muslim world was deeply promiscuous, given to pleasure and unrestricted by social dictates. The only thing I felt that was lacking were khaki shorts and saffron flags; the neo-Nazi-like stance was disquieting, for it threw light on the future of Indian and world politics. [… … …]

Indeed it was a case of knowledgeable ignorance so central to the complex relationship of the West and the East. Intellectuals and religious leaders have to disapprove the Western discourse of regarding Islam as a incensed cauldron of bigotry and a dumping ground for censure.

05-11-2006

The West is paranoid about Islam. Islam does not teach terrorism and no Muslim is a born terrorist. No madrasa teaches terrorism. The West disseminates certain lies that Islam was spread by the sword, it believes in forcible conversion of other people, and it teaches its adherents to wage Jihad against non-Muslims. The absence of a moral authority among Muslims such as the Pope, the absence of a society scrupulously practising the lofty Islamic ideals and the tendency to focus on theological differences rather than on social and ethical concerns are factors hindering the Muslims from clarifying Islam's position on terrorism.

Islam being the fastest growing religion in the World poses a threat to American hegemony. As a result America breeds contempt for Islam and spreads misinterpretations about Islam.

In response to…

Bhopal: GoM report on Monday

NEW DELHI: The Group of Ministers (GoM) on Bhopal, which met on Friday, will work through the weekend and submit its report to the Cabinet on Monday, ahead of Prime Minister Manmohan Singh's 10-day deadline. The mood at the meeting, sources said, was “that something should be done, and done quickly.”

The GoM's recommendations will be classified broadly under three heads — legal issues, compensation and remediation measures/disposal of waste. They will be first discussed “separately,” after which “a comprehensive view,” will be taken, Union Home Minister P. Chidambaram, heading the GoM, told journalists. He said: “We will give our best and most sympathetic consideration to all those people who have suffered as a result of this tragedy.”

21-06-2010

The victims of the Bhopal gas disaster have fought for two-and-a-half decades for justice, only to get the “utmost sympathy” from the Group of Ministers (June 19). Instead of appeasing the victims with a compensation package, the government should demand additional compensation from UCC/Dow for disbursement among victims after re-categorisation, inclusion of second-generation victims and fresh determination of amounts. Successive governments have displayed utter callousness towards the Bhopal victims and tried to accommodate the killer company in many ways. The victims have been denied not only adequate material compensation but also proper medical care, rehabilitation and other forms of support.

The government should develop a strategy to assure suitable employment to the families of the victims, evolve a broad framework of treatment for gas effects, and take over the task of cleaning up the former UCIL plant site in a transparent manner.

For full text contact drtmarx@gmail.com

Nazim Hikmet Ran in Tamil

Translation of Nazim Hikmet Ran's Select Poems

நஜிம் ஹிக்மத்: துருக்கியக் கவிஞர்

மிகக் குறைந்த இடத்தைக் கொண்டுள்ள சிறை, அதற்கு ஈடாக மிக அதிக நேரத்தைக் கொடுக்கிறது;  ஒரு கைதியினால் இரண்டுமே எளிதில் உணரப்படும். மனிதனின் நிலைமை அண்டத்தில் இருப்பதைப் பிரதிபலிக்கும் இந்த விகிதம்தான் கிறிஸ்துவத் தத்துவச் சிந்தனையின் உள்ளடங்கிய உவமையாகவும், இலக்கியப் படைப்பிற்கு  பேறுகாலச் செவிலியாகவும் சிறையடைப்பைச் செய்துள்ளது என்பது இயற்கையேயாகும்....சிறை ஒன்றும் உங்கள் பருப்பொருள் கருத்துக்களை நீங்கள் துறந்துவிடச் செய்துவிடுவதில்லை. மாறாக அவற்றை அது மிகத் துல்லியமான வெளிப்பாடுகளாக மாற்றிவிடுகிறது. உண்மையில், சிறை என்பது உங்கள் தத்துவச் சிந்தனை, வரலாற்றுணர்வு இன்னும் பிறவற்றை உங்கள் அன்றாட நடப்பு நெறியின் நேர்த்தியான பதிப்பாக மாற்றுகிறது.
20ம் நூற்றாண்டில், எழுத்தாளர்களைச் சிறையில் அடைப்பது நிலத்தை ஒட்டி வருகிறது. துருக்கியின் சமீப காலத்திய மிகப் பெரிய கவியான நஜிம் ஹிக்மத் (1902-1963) அவருடை வாழ்வின் பாதிப் படைப்புக்களை துருக்கியச் சிறைகளில் ஒரு அரசியல் கைதியாக எழுதினார். அவர் தொடர்ச்சியாகச் சிறையில் இருந்ததால், ஆழ்ந்த தத்துவங்களைக் கொண்டிருந்த கவிதைகள் (நீடித்த காலம் இருக்கும் முழுத்திறனையும் அவை கொண்டவை), எப்படியும் பெரும் தொலைவுகளை வெற்றி கண்டு முடிவிலாப் பிரிவுகளையும் கடக்கின்றன.
ஒவ்வொரு கதவிலும் வந்து நிற்கிறேன்

ஒவ்வொரு கதவிலும் வந்து நிற்கிறேன் நான்
எவருக்கும் கேட்கவில்லை
என் சப்தமற்ற காலடி ஓசை.
கதவைத் தட்டுகிறேன்
இருந்தும் யார் கண்ணிலும் படாமலிருக்கிறேன்.
ஏனென்றால்
நான் இறந்திருக்கிறேன்.
நான் இறந்திருக்கிறேன்.

இறந்தபோது எனக்கு ஏழு வயது
நெடு நாட்களுக்கு முன்
நான் ஹிரோஹிமா வில்
அப்போதை போலவே
இப்போதும் அதே 7 வயதுதான்
குழந்தைகள் மரணிக்கும்போது
அவர்கள் வளர்வதில்லை.
சுழலும் தீச்சுவாலையால்
என் மயிர் கருகுகிறது.
என் கண்பார்வை மங்கலாகிறது.
என் கண்பார்வை குருடாகிறது.
மரணம் வந்தது
என் எலும்புகளை புழுதியாக்கியது
அப்புழுதி காற்றில் விதரடிக்கப்பட்டது.

எனக்கு பழங்கள் வேண்டாம். உணவு வேண்டாம்.
இனிப்பு ரொட்டியும் எவையுமே வேண்டாம்
வேண்டாம் எனக்கென நான் எதையும் கேட்கவிலலை.
ஏனெனில் நான் இறந்து போயிருக்கிறேன்.
நான் இறந்து போயிருக்கிறேன்.

நான் கேட்பதெல்லாம் ஒன்றுதான்
அமைதிக்காக போராடுங்கள்,
இன்று, அமைதிக்காக போராடுங்கள்
அப்போதுதான் இவ்வுலகின் குழந்தைகள்
வாழ, வளர, சிரித்து விளையாட முடியும்.

முழுப் புத்தகத்தையும் வாசிக்க தொடர்பு கொள்ளலாம்: drtmarx@gmail.com

Periyar on Caste and Religion

Translation of Select writings and Speeches of Periyar

Foreword to the book by

Dr.S.Ravindranthan

UGC-Emeritus Fellow in English

Manonmaniam Sundaranar University

Tirunelveli-627012

Tamilnadu, India.

I am happy that Dr.T.Marx has-this time-entered into a very meaningful venture. Transcending his official work as a teacher of English, he has attempted to translate some of the thought provoking essays of Thanthai Periyar into English.

Raising the question “what is poetry?, a cynic answered: “what is lost during translation.” Cynicism apart, the statement has some truth. Mechanical translation often kills the spirit of the original text. It is not that anybody who knows English and Tamil can venture translation. Definitely NOT-the thoughts of Periyar.

 Marx has rightly chosen the essays of Periyar on Caste and Religion- the twin evils in India. Periyar has elaborately written on religion-explaining how it is a fraudulent tool in the hands of Brahmins to suppress the Scheduled caste and the Backward class people.

Periyar has all along fought for the rights of the untouchables and his words do not spare any enemy of the suppressed people. The translated version has carefully brought out the unifying ideas of Periyar into English without damaging the idiom and the subtext. Similar are the essays on God. The English version is readable, clear and correctly exposes the anger of Periyar.

I am happy that in Marx’s translation the “poetry” has not been lost. Marx, a Periyarist by choice and commitment has understood Periyar’s ideas in the right perspective and his command of English has helped him to bring out Periyar’s ideas in English.

I am proud of Marx as his teacher and I am confident that the readers of this book will have a meaningful experience.

S.Ravindranathan           

Tirunelveli

10-06-2010

 A few pages for your reading…

1. Abolition of God

            The foremost task of a patriotic or humanistic government, public service organisation or individuals with social consciousness is to make the people of this country intelligent and awaken their rational thinking.

            Efforts must be made to improve the standard of living of the people who must be freed from worries and shortcomings and for the establishment of economic and social equality.

Only a state with such attributes would be termed a true state and a free state. If these are not present, the state must be termed as just a prison-house and the society as one of slaves.

            Normally states and societies ruled by kings could lead their own way of life: for the King relies on religion and religious scriptures (doctrines) as the basis for governing. However a democratic state should have wisdom (intelligence) and freedom as its base.

            Religion and scriptures are instruments solely created for the purpose of destroying intelligence and freedom and making people a set of fools and slaves. These came into vogue when people were living as savages, leading an animal existence. Just as the people were terrorised by tales of ghosts, ghouls and spirits, so were they instilled with fear by religion and scriptures.

            Even though religions and their scriptures were created with God as the Lord and Prime Source, we must say that God and the scriptures were totally different concepts.

            This is because the concept of God had originated from ignorance.

            Religions and scriptures originated from dishonesty—i.e., created with the intention of fooling people and terrorising them to become slaves.

            This idea had been supported by wise men of the world, particularly by renowned Western scholars.

            That is, “You can forgive the person who created the concept of God: he was a fool, was forced to create such an idea due to his lack of intelligence”.

            “But the person who created religions and scriptures, (soul, heaven, hell) is dishonest: he can never be forgiven. He has done this just to frighten the people.” (This is what they have said.)

            The person who created God did insist, on the probability of the idea that there must have been an entity to have created the world and its order.

            That is, he gives (benefit of doubt) to the existence of God.

            But religion and scriptures are not like that. Conceiving a total falsehood, solely for the purpose of deceiving people, and to use or exploit them, and to discriminate them, he organised religion and scriptures.

            The proof to this organization (to call it an organization) is that there are different religions and scriptures, contradicting and (confronting) opposed to each other, which is the truth.

            Also, the idea that such ‘creators’ are above human nature and the fact that the scriptures of Hinduism are contradictory to natural laws is another proof of this.

As these destroy not only our intelligence but ruin our character, honesty, love, grace, unity and equality, stifle the growth, hide science and nurture ignorance; we are against them.

            You do not have to go “very far” to realise this. It is enough if you analyse ‘our’ religion and its ‘scriptures’.

            It is a different matter to consider whether we Tamils (Dravidians) have a God or not. But we have been considering Hindu religion as our religion. This itself is a ‘Himalayan blunder’. Why so? What is Hindu religion? What is the meaning of it?

            For the word ‘religion’, as could be discerned from the features of Christianity or Islam, is there any ideal, authority or history? Is there any such thing as scriptures and authoritative works of Hinduism?

            The Brahmins call Hindu religion as the Vedic religion.: the Brahmins call themselves as Aryans. Therefore, they call this religion also as Aryan religion. In English dictionaries, Hindu religion is defined as the religion of the Brahmins, ‘a non Christian, non Islamic faith’.

            This will require much elaboration. But I will shorten the same.

            The authorities for the Hindu religion are Vedas, Sastras (scriptures) and Puranas, Ithihasas (fables and semi-historical lores of the past). According to this religion we belong to the 4th or 5th castes! Therefore, we have been made as ineligible to even read the above different authorities!. Vedas, Sastras, Puranas, Ithihasa works all have degraded our people, branded us dishonest and humiliated us in many ways.

            That is why, we say that faith in God, religion, scriptures, Puranas and Ithihas must be abolished.

                                                                        [Viduthalai, Editorial – 17.12.1969]

For full text contact drtmarx@gmail.com

Book on Ezham and the Tamils

Translation of Arul Selvanayagam's book Ezhamum Thamilarum. 

Foreword to the Book by

Dr. Jeyaseelan Gnanaseelan

PGD in Ed (TESL), MA (Linguistics), Msc (Human Security), MA & MPhil & PhD (English)

SEDA (UK) Accreditted Teacher in Higher Education Senior Lecturer, English Language Teaching Unit

Vavuniya Campus, University of Jaffna,

Park Road, Vavuniya- 43000, Sri Lanka

Thamizhnadu is the prime demographic region for Tamil identity. Next to that, Ezham (the Island as a whole) is the internationally known region for the same. There is a popular belief that all the Thamizh people in Sri Lanka are the settlers from Thamizhnadu. This book of history clearly demonstrates the fact that there are Thamizh people who are the original inhabitants and the aboriginal tribe of this island. It says ‘even from the pre-historic times Tamils had lived in Ezham.’

There are many biases and misinterpretations about Ezham and Thamizh people specifically of their origin, competence and performance geographically, politically, culturally and economically. I am confident that most of the Thamizh speaking and non-Thamizh speaking Indians and foreigners will be disillusioned by this book, the translated version of EZHAMUM THAMIZHARUM written by ARUL SELVANAYAGAM from Mattakkalappu, Sri Lanka. This translation work of Dr. T. Marx, Senior Lecturer, Department of English, University of Pondicherry, Thamizhnadu, will be extremely useful to this process of enlightenment, especially in this post-conflict context in Sri Lanka in which the majority is trying to find a solution to the minority with regard to their political existence in Sri Lanka.        

It is interesting to read that the author has tried to establish the original and aboriginal status of the Thamizh people by undertaking a socio-linguistic as well as historical linguistic analysis of the different names of Ezham. This is how the author narrates about ‘the prosperous Ezham.’: ‘during the First and Second Sangam Age, the whole of Kumari Kandam was the abode of the Tamils. Tamil civilization flourished. Tamil language was prospering.’ His presentation of scholarly references for the attacks of a series of the great oceanic upheavals destroying most of Ezham and Thamizhnadu is impressive: ‘the fury of the seas separated Ezham from Tamizaham and the former had become an island. Still, the long traditions of contact continue.’

‘The greatness of the incomparable Dravidian King Ravana’ and ‘valorous Ellalan committed to justice and honest administration’ and many other Thamizh kings and queens, recorded in this book will definitely question the biased social constructions of the events evolved around these historical images of great personality.   

Another credible evidence provided by this book for the reasoning for ‘the relationship gap’ between the Northeast Thamizh people and  the plantation Indian Thamizh people is the geographical distance: “ As the Indians who came as plantation labourers lived in mountains as separate groups, they could not mix much with Tamils of Ezham. Therefore, the labourers of Ezham continue to live as Indian Tamils.” This issue has been a topic of continuous debate among many scholars of Sri Lankan Thamizh Studies. There has been an accusation that the Northeast Thamizh people have had a condescending approach towards the latter because they are plantation labourers. It must be noted that after every riot against the Thamizh people in the South and the Upcountry, many Indian Thamizh people fled to the Northeast region. Their livelihood, life style and social status have gradually become similar to those of the Northeast Thamizh people. There have been much intermarriage and they have acquired lands and other properties because of their hard work. Of course, caste, religion and class have played a negative role in expediting this integration process but it is applicable within the Northeast Thamizh People and even in Thamizhnadu as well.     

Another topic of archeological research interest is raised by this author: “Once upon a time only the Tamils lived throughout Ezham. Many Tamil Kings had ruled over the island. The vagaries of Time has made the Tamils who were living all over the place, now restricting themselves to North and East parts of Ezham.The British divided Ezham for administrative convenience into nine provinces. The boundaries of these administrative units coincided with the homelands of the present Ezham Tamils.” We encounter an interesting historical discourse of dichotomy that many Sinhala historians and archeologists have tried to prove that it was the Sinhalese and their Kings who had ruled all over the island. Many have come forward with ‘their archeological and historical findings’ to support this counter claim. There is a book written by Dr. P. Pushparatnam, Dept of History, University of Jaffna. It is titled as tholliyal nookil ilankaith Thamizhar panpaadu (Sri Lankan Thamizh culture from an archeological perspective). This book of archeological evidence can be read as a supplement to this book of historical eveidence. Indeed there are many books by many scholars on this issue; for example, K. Indrapala’s research publications are really worthy references. To get a counter exposure to Thamizh people’s claim, it is better to read, The "traditional homelands" of the Tamils: separatist ideology in Sri Lanka : a historical appraisal written by a popular Sinhala historian, K.M. De Silva. (Rev. 2nd ed. Kandy, Sri Lanka : International Centre for Ethnic Studies, 1995.

Arul Selvanayaham is moderate and impartial in maintaining his attitudinal position with regard to the ethno nationalist tendencies ingrained in Sri Lanka: “As the British held sway over Ezham, the Singhalese and the Tamils who had lost their freedom came together to get back their independence. Finally a freedom without bloodshed also came. In Ezham the Tamils and Singhalese lived together and also at separate places. As for thousands of years the two races had lived together, Buddhism merged with Hinduism. In Singhalese temples images of Saiva gods could be seen. There were also offerings to Saiva gods. Tamil language mixed with Singhalese language. As the Tamils lived in Singhalese places Tamil names were given to them. The culture and civilisation of the Tamils merged with Singhalese culture and civilisation. Tamil and Singhalese arts also merged. Ezham got its freedom. This freedom was together had by the Tamils and the Singhalese. The two should live in amity and preserve this freedom.” However, this post-conflict scenario witnesses, as many innocent Thamizh people perceive and fear,  a strengthening of Sinhala Buddhist ideological tendencies when the extremism of Thamizh nationalists has been militarily neutralized within the country. The Sinhala extremists are trying to establish or historicize their ideological identity both religious and linguistic, even in the Northeast. 

In this historical account, the author is so proud about the enrichment of Thamizh language by the Ezham Thamizh people: “After 49 political states  (kingdoms) were destroyed by the sea erosion, only Ezham has survived. Of the vast territories ruled by Ravana, only Lanka Island remains. Accordingly Ezham has the distinction of having had Tamil as a language even in those days. Ezham has nurtured Tamil language as much as the kingdoms in Tamil Nadu. Therefore, the Tamils of Ezham had never lagged behind in enriching Tamil. Among the Old tribes of the Tamils of Ezham, Nagas were also there. They were much advanced in culture and scholarship in Tamil. Many old Tamil works refer to poets of Naga origin.” It must be noted that he is so cautious and conscious about the contribution of Thamizhnadu, the prime land of the Thamizh language and its development. However, his account comprehensively reveals the contribution of Ezham to the beautification and enrichment of the language. In the process of reviving the Thamizh identity to buttress the politico-military struggle, the Thamizh militants initiated and pioneered so many projects of Thamizh language use and development which could be seen as a model for adoption to other Thamizh people dwelling lands including Thamilnadu where a critical decline of the use or distortion of Thamizh is visible. One appreciable approach to language use, practiced by the Ezham Thamizh people have been that though they learn and use both English and Thamizh, they have minimized code-mixing and code-switching to a manageable level; they use these two languages for two different purposes. The Thamizh language is preserved as classically intact and innovatively flexible and accommodating. Another historical reference given in this book is really an apt example for social cohesion and harmony: “Singhala rulers were well versed in Tamil language! The history of this land shows that the Singhalese rulers had always respected and cherished the Tamil language. A king by name Varodaya Singhai established an association, Sanga, solely for the purpose of promoting Tamil.”

Indian History consists of many accounts of Thamizh people becoming Buddhists and the consequent events. It was a socio-cultural liberation for many subaltern Hindu Thamizh people when they preferred conversion to Buddhism. But later, it became a tragedy of colossal proportion when they were neutralized by the Aryan induced massacres. However, in Ezham, Buddhism played strangely different roles in different historical phases. This book illustrates the relationship of Thamizh people of the Northern Ezham to Buddhism from a different perspective: “Lord Buddha had visited Lanka thrice. When he came for the second time, he visited Nagatheevu, reconciled two warring chieftains over the kingship and preached the Doctrine of Five peace elements. Mahavamsam reports that the Naga kings got converted themselves to Buddhism and eighty crores of Naga people also embraced Buddhism. There are references to Naga Kings in Manimekalai as well.” The conversion was not for that socio-cultural liberation intended in India. Ironically, during the post-colonial period, the Sinhalese’ attempt to impose Buddhist identity among the Thamizh people and Thamizh places was looked as the opposite of socio-cultural liberation.  

In describing the Thamizh people of the Northern Ezham, it seems the author is trying to background the pace of caste suppression during the immediate pre-colonial, colonial and post-colonial periods. There were many incidents of caste discrimination and suppression recorded in the history.  For instance, though Arumuga Navalar was a great contributor to the enrichment of Thamizh and Saivaism, he was accused as a strong caste Thamizh man. The Book gives an account about the issue of caste like this: “During the rule of Yazhppanam kings, there was prosperity in the territory. As a result there were caste differences among the people as well. There was no fight against the caste discrimination during the rule of the kings. But today there is a call against that practice. It is a curse that the Tamils had a sect treated as untouchables. We should also change according to the needs of the time. People who were considered as untouchables are now enjoying all the rights as the rest of the people.” The last reference about enjoying all the rights has become possible mainly due to the social reforms, as an offshoot of the politico-military struggle of the Thamizh militants; the caste difference and women suppression were almost completely discarded and even severely punished; there was no any incident of historical significance to quote in support of caste and women discrimination during the forty years of armed struggle. However, in this post-conflict context, there is a possibility of re-emergence of these two issues but due to the Ezham Thamizh people’ exposure to the western countries, the intensity can not be expected to be the same as happened in the past well before the armed struggle.    

The author is quite competent in quoting Mahavamsa for establishing the existence and settlement of the Thamizh people in the Eastern Ezham at the very early period of Vijeyan for it is generally commented as partial and ethnocentric in its account written by the Sinhala Buddhist historians, mostly the monks: “Mahavamsa states that Visayan settled many Tamils from the Pandya territory in the eastern Lankan areas of Kathiramalai. When Ellalan captured Anuradhapuram, he also invaded and captured East Lanka, as stated in Mahavamsa. As a result of war in East Lanka, people from Chola areas also began to settle there. Even before the Christian era, East Lanka distinguished itself as the land of the Tamils, land of Saivism.” His account of the natural resources in their plenty and beauty is literary in presentation but true in existence.

Many people are ignorant about the origin of Thamizh speaking Muslims in both Thamizhnadu and Ezham. The author has traced their origin in a simple language in a compact manner: “During the 8^th century A.D., the tyranny of Caliph Abdul-bin-marvan resulted in many Arabs losing their properties: still they decided to escape with their life by fleeing to different lands. Some such people settled in India: also in Ezham. The Muslims who came with trade intent and the Muslims who came escaping the tyranny, mixed with the Muslims who were living in the coastal states off Tamil Nadu, thus creating the community of Muslims in Ezham.” Further many still wonder how Muslims acquired Thamizh as their first language but why they did not inherit the Thamizh culture (proper)and religion even though they had intermarriages with the Thamizh community: ‘The Muslims who settled in Ezham and India married Tamil girls; learnt Tamil language, followed the culture of the Tamils, became like Tamils. Still in religious beliefs they retained Islamic tenets. In that manner the Muslims in Ezham were able to retain their separate identity.” In Sri Lanka, the social cohesion and harmony between the Thamizh people and Thamizh speaking Muslims is more important than the Thamizh people and the Sinhalese, practically speaking. Unfortunately, the identity crisis between these two minority communities has been a boon for the Sinhala majority community to give substantial excuses for any ‘viable geographically based solution’ for the minorities in the Northeast. Surprisingly at the same time, the majority community also has its identity crisis with both the Thamizh people and the Muslims throughout the history and many incidents of conflicts and violence of triangular nature among these three communities have been recorded    

In the account of Rajakaryam, the author recounts that many a time forced labour was imposed on the citizens for both economic and military purposes mainly benefiting the King and the government. Later this could have been the reason for planned or forced colonization and occupation and confiscation of the properties of other communities. This traditional practice might have ideologically influenced the government to undertake the planned colonization schemes in the Thamizh areas. Finally the author says: “Generally to sum up, Rajakaryam served the purpose of administration. For the administrations of the past, this was appropriate. But for modern administration Rajakaryam would not be suitable. That is why, the Britishers who ruled over Lanka later on wanted to bring about changes in the administration sent Colbrooke to effect the same. Colbrook travelled to all parts of Lanka and analysed the administration of Rajakaryam. He found out that Rajakaryam was inconsistent with the principle of individual freedom and recommended its abolition. Accordingly in 1832 Rajakaryam in Lanka was legally abolished.”

The influence of trade activities of both the people of Ezham and the traders from Arabs, India, China, Rome, Greece, the west determined the thinking and acting of the Thamizh people in many dimensions. The author acknowledges the above mentioned trade activities in detail. According to the author, “the Arabs, who began to trade with Ezham from the 7^th century onwards, also began to settle in Ezham. This is the reason for such Muslims living in Ezham today.”  There are sufficient events to support that “thus the people who came to trade became the masters of the land,” for example, the colonialists. The Thamizh people were able to widen their physical, social and psychological horizons globally. This sea faring venturous approach gave them the comparative advantage to spread their presence throughout the globe; later the conflict also expedited the process. At the same time, this trend has made them deprived of their collective strength to accumulate and stabilize politically, culturally and economically in a particular land of dwelling unlike the other major ethnic communities in the world.  

The history has had many reasons to state “Ezham in those days exported food articles to Tamil Nadu and earned money. Today Ezham for its own food requirements is obliged to import.” It was the foreign rule and the consequent majoritarian governments which caused economic crisis and disparity ultimately leading to the internal political conflict: “the Portuguese, the Dutch and the British exploited Ezham for their commercial interests. They accumulated wealth through commerce and made their countries prosperous. But by their commercial activities they impoverished Ezham people who were responsible for their getting rich”. Another interesting fact not very well fore-grounded in the historical writings of the Sinhala historians is the contribution of the Indian labourers to the prosperity of Ezham working in plantations during the colonial and post-colonial periods: “they became part of mountain territories. The number of Indian labourers, the opening of the Suez Canal and the refurbishing of Colombo Port all stabilised economy of Ezham to some extent.” Unfortunately they were left out in the development as well as political process due to the ethnocentric ideological agenda of the majoritarian governments. It is notable that the rift between the Thamizh parties and the Sinhala dominated major parties originated when the former raised the issue of disenfranchisement of the Indian Thamizh people and the consequent repatriation to India. Later other racial discriminatory activities in the Northeast were added to the burning issue of the ethnic problem.  

 The author extensively discusses the failures of the constitutional reforms in restructuring the Legislative Council and Executive Council made by the colonialists and the consequent establishment of the House of Representatives and Senate by the majoritarian governments to address the issues of the minorities for political accommodation within the country. Constitutional reforms were made not with the intention of constructing constitutional nationalism but with cultural nationalism. This has been the root cause of the ethnic crisis in this country.       

                                   

Finally the author has added a chapter on Thamizh people and Folklore to give a homely touch on the rural life style of the Thamizh people especially during the post-colonial period. This literary supplement can be a boost for creating emotional empathy with the Thamizh people.

This book should be a motivating force for researching the future historical trend of the Thamizh people of Ezham, especially in choosing a secure political and socio-cultural environment for them to stabilize and sustain their identity in this mother land of all the communities, Ezham. India, instead of thinking Ezham as a ‘tear drop’ of India, should play its decisive constructive role in the historical process of finding political security for both Thamizh and Sinhala people equally. This translation work of Dr. T. Marx will awaken many ‘sleeping’ policy makers in both India and other countries to see the place of Thamizh people in Ezham clearly. I extend my sincere appreciation to the author and the translator for having made this historical exercise a success.

A few pages for your reading…

1. Different Names of Ezham

     Ezham, a prosperous island, also known as Sri Lanka, lies to the south east of India in the Indian Ocean.

     Ezham is a fertile golden land. The Dravidians called it Ezham with great pride. The Aryans called it Lanka.

     From the earliest times the island was known only as Ezham. Only later on the name Lanka came into prominence. Therefore, a single land was known as Ezham and Lanka. In his Perunkathai, Konguvelir has mentioned,

     “The land was fondly called as Ezham and Lanka.”

     The land did not confine itself to just two names. In different epochs, for different reasons, this was known in many names.

     The Yakshas and Nagas who had lived here, many tribes which had ruled the country for some time, those conquerors who had held the sway over the land, the foreigners who came here primarily for the purposes of commerce and subsequently ruled the country, mere foreign traders and others who lived here had all given different names to this island.

     Ezham means gold and toddy (or honey). Gold as well honey are glittering objects. They radiate light. As the island was quite active in the Indian Ocean, exuding luminosity it got the name Lanka.

     Exuding, prospering, glowing, glittering all covey the same meaning. Naturally on that score the island was called Lanka. The fact that the land was well-known everywhere is indicated by the name Lanka.

     There are some who believe that the word ‘Lanka’ is a variant of ‘Latcham’ (in

Tamil, it means one hundred thousand). There were groups of islands known as Latchaththeevugal which became submerged in the ocean. When those islands disappeared and Ezham endured, it is possible that it was referred to as Lanka.

     When we ascribe the meaning of toddy (honey) to Ezham, its verb root will be “pull or draw”. If we take the meaning as gold, its root will be “Ezhu” (rise). From Ezhu, the world El was born. It means existing, prospering, growing, glowing, etc.

     “Elle ilakkam” (El means prospering)

     As stated in Tolkappian’s verse-proposition, El means prospering. Accordingly the Dravidians construed from that meaning the word Ezham. Subsequently the Aryans called it Lanka.

     Even the author of Perunkathai states that the land was known as Ezham and also called as Lanka.

     As a race called Ezhar lived here, the island was known as Ezham. Just as the land were Pandyas lived was called Pandya land, so also the land where Ezhars lived was known as Ezham.

     Just as Cheras, Cholas and Pandyas, Ezhars were also a tribe. They were the earliest inhabitants of Ezham. Even before Nagas and Singhalese had come and lived here, the aboriginal tribe was Ezhars.

     The Aryans called Ezhars as Yatchars (Yakshas). The Aryans did not have “zha” in their language and they called Ezhars by the variant name Yatchas.

     Yatchars became Iyakkars (yakshas). Ezhars who were known as Yatchas and Yakkars were the original inhabitants of this island.

     Ravana was a distinguished Yaksha ruler. When Ravana ruled over Ezham, he spread its fame far and wide. The epic Ramayana beautifully portrays the greatness of the incomparable Dravidian King Ravana.

     Even though Kuveni, the Ezham Queen was not as famous as Ravana, she ruled over a portion of Ezham. Mahavamsa makes glowing reference about Yaksha tribe chief Kuveni.

     The people of Ezham attained high standards in education. They were having an advanced civilisation. Their cultural standards were distinct. They introduced new techniques in warfare. Equally they were adept in the field of agriculture. Their skills in arts and crafts were commendable. Literary evidence amply indicates the multi-faceted progress made by the people of Ezham. History is also replete with substantial records.

For full text contact drtmarx@gmail.com