Decoding and
Mapping Cultural Geography of Kodungallur
Jameelathu. K.
A.,
Assistant
Professor,
MES Asmabi
College,
P. Vemballur,
Kodungallur,
Kerala, India.
Abstract: Cultural
Geography assimilates the peculiarities of a place, its people and its general
attitude. It evaluates a place critically and investigates in the compositions
of its traces. It helps in finding out the peculiarity of or the unique nature
of a place and again moving onto investigate how the stages are repeated or
reinforced in that particular cultural geography. It again moves on to
investigate the popularity of the traces and its persuasiveness. Sometimes
environmental determinism also is a key factor in determining the uniqueness of
a particular geographical area. Places and its geographical position are
central to understand the nature of the community. It is a key factor in
positioning human identity and cultural geography. 'Sense of place' or sense of
belonging to one place creates an emotional affinity among the people living in
a particular geographical area. This sense of belonging causes sprouting up of
several cults or cultural groups having common values and customised features that
may contribute to their uniqueness and create specific cultural geography.
Keywords: Determinism, Cult, Positioning, Sense of
Place, Kodungallur, Geography, Culture
The complex combination
of culture and context results in creating multiple cultural geographies within
a particular geographical division. History of a particular place also contributes
to create a cultural uniqueness. History of a place, if it has a generous
leaning, persuades the human community to follow the same virtue; and if it has
a stigma, it persuades the human community to rectify it and the latent the
emotional urge to be virtuous sometimes mark the strong cultural geography of a
geographical area. The nature of the human community and the environment they
are destined to have, are sometimes tested to evaluate the unique cultural
geography of a place. The identification with certain peculiar or specific
environmental distinctions brings about a plurality which attains a permanent
status.
Even the existence of
non-human species, its adaptation and survival within an area influences its
cultural geography. As a result cultural difference sometimes becomes an effect
of differences in environment. Or in other words environment determines a
place's culture. Frequency of natural disasters like earthquakes, landslides
and tempests measures the level of civilization or sophistication of an area.
Many geographers undertaking researches have analysed a very close relationship
between environment and culture of a geographical area. They found out that the
pleasant condition of an area is mostly influenced by a moderate climate. This
pleasant condition naturally brought about a rich cultural tradition and
humanity. It is ‘landscape culture’ Unpleasant environment brings about an’
in-house culture’ which is totally different from landscape culture.
Tracing the cultural
landscape is an important element in determining cultural geography of a place.
Natural landscape and cultural landscape are subjected to transformation at the
hands of man. A man is the chief determinant of both these landscapes.
Wherever a more
harmonious relationship between man and nature can be ascertained, a rich cultural
geography can be found. A romantic tradition naturally produces a rich cultural
geography. The historical progression of a place also determines its cultural
geography. The rural and pastoral beauty of a place brings about landscape
aesthetics.
Cultural geography
investigates both the material entities of culture and mental association that
a place a thing or a process had for its people. A place has much significance as
man is rooted in it and he himself associates the place with many of his
emotional identifications as to say, a birth place, ancestors' origin, origin
of ideas, events, miracles, historical relevance, place of important
institutions, root place of ancient trade and commerce etc. It might be a place
where a community experienced specific struggle in creation of values and
meanings and origin of certain norms. Sometimes it may have some symbolic
significance also like a place where unprecedented activities take place. Some
unexpected events, malignant and beneficial also create a cultural geography.
A place can be a text
having multitudinous noteworthiness. As a literary text has several
interpretations and evaluations, place also have different interpretations and evaluations.
It too does have a heroic vigour and villainous manifestation just as the
different level readings of a text. This morphological identification of a
place conceptualises cultural geography. So it is a root place of so many
social groups having different morphological identities. There are so many
texts associated with cultural geography. A Cultural geographer's method is to
identify these morphological identities analysing the nature and behaviour of
these social groups and interpreting these texts accordingly.
Kodungallur plays a key
role in the cultural geography of Kerala. Unity in the diverse geography marks
Kodungallur's identity. The area nurtures solidarity even if it has different morphological
identities inside it. The community acknowledges this plurality and diversity and
imbibes its differences as it nurtures inclusion. History calls it Muziris as
Greek preferred it so and it was a legendary port in international trade during
the ancient days.
The area is culturally
important for three most important religious groups Hinduism, Islam and
Christianity. Geographically it situates at the South Western part of Thrissur
district on the bank of river Periyar on the Malabar Coast. The Western limit
of this place is Arabian sea. It is a very versatile geographical area with
backwaters. Many streams brooks, ponds, lakes and even small hills mark the
geographical diversity of this place. Just as water and soil are seen in
different volumes as shapes, people here philosophically imbibes the unity of
content in different matters. Kodungallur was the capital city of Cheraman Perumal
dynasty.
It owns a lot many
ancient names like Vanchi, Muchari, Muziris, Shingly, Mahodayapuram, Makothai,
Cranganore and Kodilingapuram. It has different dimensional historical
significances. Pleany has recorded it as premium Emporium Indiac, i.e one of
the most important ports. In Ramayana Sugriva refers it as Muchari Pattanam.
Kulashegharas report it as Mahodaypuram.
It was an ancient port
in the first century BC and it facilitated the entry of diverse religions in
the guise of trade. Cargo vessels from several parts of the world used to drop
anchor at the port of Muziris. The fame of port reached various parts of the
world who decided to connect through trade and the plurality of the people here
might have welcomed missionaries also. So since 15th century Muziris came under
the influence of foreign powers like Portuguese Dutch and British. The socio
cultural history of Kodungallur says a lot about its adaptability and
plurality. The culture of Kodungallur imbibed hybridization and as different
from other parts of Kerala, Kodungallur has developed its own unique culture.
It can be a symbol for
the ideals which are upheld by the preface of Indian constitution. Fraternity,
secularism, socialism, democracy, plurality etc can be embodied in the cultural
geography of Kodungallur. Kodungallur is of great importance to all major
sections of religion like Christianity Hinduism and Islam and to some minor
sections like Judaism. And it its geography contains the oldest of churches and
mosques namely St Thomas Church and Cherman Juma Masjid. And the great
Kodungallur Bhagavathi temple was built during the reign of Chera King Cheran Senguttuvan.
The festivals in Kodungallur temple show the solidarity of the religion the
irrespective of its caste distinctions.
St Thomas Church is the
first Christian Church in India established by Saint Thomas who landed in
Kodungallur in 52 AD. He is also believed to have been the architect of
churches in Kottakkavu, Palayur, Kollam, Kokkamangalam, Niranam and Nilackal. Cheraman
Juma Masjid follows the architectural style of Hindu temples as it was built in
629 AD by Malik Binn Dheenar. This mosque is originally constructed of wood but
later renovated using concrete minarets, but the interiors remained wooden.
This mosque is considered to be the oldest in India and the second oldest to
offer Juma prayers in the world. People visit this mosque and church
irrespective of their religion.
As this was the port
facilitated the entry of many tradesmen from different parts of the world
Portuguese build a fort in 1523 AD. This fort is known as Kottapuram fort.
Dutch took possession of it in 1661 and later it came under Tipu Sultan. Tipu
Sultan is believed to have destroyed it but the remains of the fort are known
as Tipu's fort, the oldest Shiva temple in South India, Thiruvanchikulam Mahadeva
temple is an important temple of historical significance and it hosts the
famous Anayottam or elephant race as the part of annual temple festival.
Judaism also has
significant landmark here as Paravur synagogue is an important centre of
Kodungallur heritage. This mixture of religions and festivals associated with
them brought a feeling of oneness and thereby helped in nurturing a common
culture and a feeling of solidarity among the people of this region. As from
centuries before this area received different types of people mixed with
different types of cultures it has imbibed most of its generous nature as peace
and welcoming faces invites trade and commerce. Naturally it became a gateway
to so many religions also. And this particular uniqueness of this particular
area promoted a rich culture and adaptability among the people of this
particular area. The people here know how to deal with people from different
areas naturally it has various representations from the past and it invites
archaeologists' interests.
As Kerala itself is
known as god's own country, Kodungallur, the central part of Kerala can be
regarded as the abode of God. It is a real model to the diverse culture of
India to showcase its unity in diversity. Traces when examined, vividly shows
the existence of a cosmopolitan community in and around Kodungallur. Literature
and culture gets enriched in an atmosphere of peace and love. So the land gave
birth to so many literary men and artists. The setting of backwaters also helps
in creating a literary atmosphere. The cultural landscape of Kodungallur can be
read of as a text symbolising the cultural unity which encompasses cultural
diversity. Festivals which are celebrated in different religious institutions
like churches, mosques and temples are also texts that can be read as symbols
of cultural unity inclusive of cultural diversity.
Environmental
determinism is another text which unifies the diverse tastes into one. As it is
a land of backwaters and its proximity to Arabian Seashore, it has to face
unpredictable tides and the consequences of it. The people are frequently hit
at their conscience about the oneness of fate of human beings notwithstanding
man made distinctions on the basis of caste, colour, class etc. Year wise
renewal of troubles caused by monsoon enrooted a cultural identification that
in turn created a literary leaning cementing spiritual and philosophical
acceptance of helplessness of human beings in the face of calamities.
"Culture is not a
residual category, the surface variation left unaccounted for by more powerful
economic analyses; it is a very medium through which social change is
experienced contested and constituted" (Cosgrove and Jackson 1987:95)
From ancient times
itself Kodungallur has proved its economic stability as it has been a Trade
centre from time immemorial. The strength and economic stability of Kodungallur
originated from its readiness to adapt to different cultural racial and
religious sections has understood that peace and prosperity is brought forth
with patience and mixing up. When Portuguese, Dutch, Arabian and English
merchants and missionaries touched this port, they could breathe in an amiable
wind. Cultural life does not take place in hostile conditions. The nature of
the people of the society is an important factor in improving cultural
geography.
And so the people of
Kodungallur imbibed the significance of accepting and merging with the given
atmosphere so as to improve themselves. They gave importance to the nature and
culture of the people who came with different intentions. Muziris always opened
the doors to diversity and prosperity and the result is visible in its cultural
landscape and cultural background. The port acted as the gateway to the
cultural life of Kodungallur. The intermixture of land and water geographically
pointed at the need for diversity and the need for unification of the
Identities in the diversity. People of Kodungallur always followed certain
traditions and customs which are in accordance with the principles followed by
Indian constitution or Gandhiji's principle of sarvamathasambhava. We can see willful
corporation and voluntary contribution to the different customs and traditions
and festivals associated with religions and whole hearted participation from
all sections of society is assured as a unique ‘Kodungallur story’ irrespective
of specific religions.
Naturally the cultural
geography of Kodungallur is a fertile soil to literary activities and literary
men. Only a peaceful atmosphere with certain element related difficulties can
unify polycentric voice into a single soul. When we make an archetypal enquiry
into the literary works of the area we can find a recurring emotion of oneness
connecting all the literary works. Place is very important as in Kodungallur
the communities and the people here define certain values and attach them with
their life and inter relationships. In every literary works of this particular
geographical area we can find these values expressed notwithstanding the
different stories they explore. The cultural meanings that the people here give
to their homeland are linked with the three monuments which anchor this
cultural geography and mould it to raise it to the sky top. The all-round space
of this cultural geographical area is defined by the values inscribed on these
cultural monuments each of which has a cultural space of its own.
Place and space of Kodungallur are
significant in the way that the values upheld by this region is not shared in
the same way by any sections of society anywhere in the world but the people
here are so intimate and emotive to these values as it is their own creation.
It can be applied to any space and is always significant. The space,
Kodungallur spreads to the world is open and detached. Kodungallur roots its
people geographically, socially and culturally. It always takes pride in its
historical 'traces'. The traces of history of monuments located in Kodungallur say
about the cultural centre of the place and its space is widely discussed because
of this centrality. This centrality actually intensifies the prominence of its
space and adds core meaning to it by making it core text on which different
dimensional meanings can be added. It gets relevant media space also.
Researches on print news and online news show that even when the state has
undergone severe political and economic crises, the area was not much affected
because of this sense of solidarity of the people here.
When literary texts are
investigated a common linear structure can be seen. Cultural values and
anthropogeography, cultural practices and social organisations, indigenous knowledge
and 'mythified' habits, all lie dormant and common under these superficially different
texts. That is to say, several similar texts with personal modifications can be
seen and read under these different texts. The diverse texts’ expressions of
cultures like religions and dialectical variations of Malayalam expressed in Kodungallur,
bear witness to its divine cultural landscape inside God's own country. It is
impregnated with rituals and customs though different, are cosmopolitan and
secular. Though paddy fields and arable lands have metamorphosed into buildings
and structures, though common cradle of the joint family and ancestral homes
are abated into nuclear flats devoid of soil and ponds, Kodungallur has tried
to perpetuate the ' feel good' happy face amongst the cultural struggle and
imposition of social control through
political means.
The area never
witnesses a cultural hegemony or cultural imperialism. Differences are
assimilated as 'God given' individual differences in a single family. Naturally
this cultural landscape made use of its ancient international priority to
develop a culture called Muziris Culture and is attracting Eco-tourism past
decades. Resultant cultural diffusion is an optimistic trait. Its landmass has
been formed through a sequence of transgressions and regressions of the sea
over a million of years. Just as the soil which is softened through these, the
culture of this area is moult by many 'gives and takes' .The intellectual
terrain or the territory of thought of this area moves in through its past
glory which it struggles to retain as its egalitarian way is an intelligent
diplomacy to maintain peace and harmony, thereby ensuring prosperity. Iconic
texts portraying these relations are written by masters who were also its
progeny. Centring of historical and religious institutions in and around Kodungallur
is a key factor for its prominence and peace. Locating these material artefacts
in this cultural region, the area resisted the entry of fanaticism in many
forms, like politics, religion and ethnicity. The area is a democratic place
typically rural and traditional with particular ways of life. The values,
beliefs dialectal variations of language, meaning and practices of this area
show their particular way of life.
Deciphering the
meanings of various 'texts' like festivals, literary endeavours, number of
writers, processions( various), marriage, etc., the importance of this cultural
geography is significantly improving as days pass by. A textual reading of this
shows that people here are reluctant to move away from this euphoria of having
the special cultural identity of values and virtues. Temple related, mosque
related and church related festivals, all have similar meanings and are
attended by all people irrespective of class, caste and religion. Numbers of
literary men are many under this cultural geography. All the processions are
more secular than sectional. Literary works are more philosophical and secular
and adaptive. Community functions related to marriages and deaths are more
accommodative and are attended by all. Some rituals attached with marriage
ceremony are even similar for all religions.
Certain specific
features are attached with places and their culture. The thought of Kodungallur
brings about a cultural uniqueness incomparable with any other areas of
Kerala's cultural geography. This common idea overpowers other considerations
when one visits this place. The fixed identity of cosmopolitan and adaptive
secular nature maps out the Interconnections of its cultural geography with
others. The evaluation of a place and its cultural geography is more a theoretical
and narrative. This is an empirical research on Kodungallur and it requires
field visits and surveys across different sites. This is not a comprehensive
analysis, but only a glimpse into the cultural geography of Kodungallur. Case studies
and questionnaires may be needed for further analysis.
Works
Cited
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Benedict. Imagined Communities:
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Menon,
A. Sreedhara. Kodungallur: The City of
Temples. Government of Kerala, Department
of Archaeology, 2004.
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MGS. Kodungallur: Socio-Cultural
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