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Malabar manual book pdf free download. Malabar Manual, Vol. 1
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Buy from Stores amazon. Attention Please! First of all, download the zip file and then unzip or extract the file. Name First Last. Enter Email Confirm Manua. This field is for validation purposes and should be left unchanged. It is a huge malabar manual book pdf free download of more thanwords. Бабло download microsoft patches manually канет might not be possible for a casual reader to imbibe all the minute bits of information from this book. On these quoted lines, I have built up a lot of arguments, and also added a lot of explanations and interpretations.
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Malabar manual book pdf free download
Book Details Published in New Delhi. Edition Notes Two maps on 2 folded leaves in pocket. The Physical Object Pagination 2 v. Community Reviews 0 Feedback? Lists containing this Book. Loading Related Books. December 4, Edited by ImportBot. December 5, Sign up for free Log in. Malabar Manual, Vol. EMBED for wordpress. Want more? Advanced embedding details, examples, and help! The Servants of Knowledge gratefully acknowledges the contribution of the Indian Academy of Sciences to our efforts by providing space and logistical support in Bangalore.
There are no reviews yet. I cannot explain each of the items mentioned in the list here. For it is a long route to that. However, persons who are interested in knowing them can open this digital book titled: An impressionistic history of the South Asian Subcontinent. This is in Malayalam. The English translation is also given for the Part 1. I have been writing a daily text broadcast in Whatsapp under the heading: An impressionistic history of the South Asian Subcontinent.
The below given points are from around the th post in that broadcast. So it may be understood that there has been a huge built up to reach this point. I am trying to give an insight on the interiors of many non-English social systems, which have a specific coding inside their languages.
This might not be true for all feudal languages or for all non-English languages. If human languages can be understood as some kind of software application with varied features, it would be quite easy to understand that a change in the coding can bring about very many changes in so many items. I do not really think that many of the readers would get to understand the points given below much. And I must admit that there is indeed a real Code-View as well as Design-view background to the features given below.
It goes without saying that modern mental sciences such as psychiatry as well as psychology might not have any understanding of these things.
Languages do contain the design structure of human relationships, communication and even that of the design features of the society. The main feature of a feudal language is the dichotomy or trichotomy that it has for words mentioned above. Each form connecting to a series of word forms that define a lot of things about a particular person. His rights, abilities, and much else are defined in these word codes. They connect to hundreds of other words, and bring about huge variations, and pull and push in all kinds of communication links.
Now, see the enumerated things that feudal language can do without seeming to be doing anything specifically malicious. Not in a physical manner, but in a way that can be felt emotionally. People get frightened and are wary of others who might bite verbally.
The prey is stuck immobile socially and position-wise, and totally inarticulate with regard to his or her pain. Verbal codes can be disruptive. That is, it can act like a See-saw. That is, verbal codes can act like a pivot. That is verbal codes can flip vertically. Verbal codes have a vector direction component. So, it can create a shift in the focus of many things by a mere change of verbal codes.
One position leading to sticking together, and the other positioning leading to repulsion. Verbal codes can replicate or slash the same physical scene into two or three from a mental perspective.
Verbal codes can act like a prism on a group of human beings, in that they can be splintered as one would see white light getting splintered into varying colours. Beyond all this, the persons who speak feudal languages can use verbal codes as a sort of Concave or Convex lens or mirrors. That is bringing in the concept of magnification. They can use verbal codes as many other kinds of visual items like Prism etc. The power of the impact increases dramatically as his social goes relatively lower.
Compared to English ambiance, the work area becomes repulsive to the lower positioned persons, and attractive to the higher positioned persons. So that the more wages are given to the lower-positioned persons, the more lazy and less dependable they become.
There are other features also. The above is just a bare-frame enumeration. The descriptive explanation would require a lot of words. Moreover, entering into warfare between such nations can be a dangerous item. For, there is no way for a native- Englishman to really understand what the exact provocations are or were.
The doctoring and the manipulations It is quite evident that this book, Malabar, does represent the thoughts, ideas and knowledge of William Logon only to a very specific percent, which is definitely less than 50 percent. At the time this book was first written, three very powerful groups did exert their influence, access and power to make this book, a book that suits their future aims and purposes.
Before mentioning who these three entities are, I need to place on record here that I do not personally have any kind of affiliation or partiality or inclination to any caste or religion or political philosophy. My total inclination and affection slants towards the English East India Company rule and to the pristine-England that existed till the end of the 2nd World War.
However, I do understand things which the native-English cannot understand or imagine existing in this world. This is because they do not have any idea about the existence of feudal-languages and of the incredible force and power feudal language codes can exert on the physical world and on the human and animal thought processes. I personally find the native-English of yore to be extremely soft, refined, fair, naive and gullible. These are all extremely power-erasing personality features.
They could reduce any human population to positions of extreme vulnerability, when facing the onslaught of barbarian populations. However, instead of caving in, the native-English created a most formidable global nation. There is indeed a secret as to why historical events look quite paradoxical. I will explain this very clearly in this book. Since I have placed on record my affiliation and affection, I need to mention that I do not have any rancour or malice towards any caste or religion of this subcontinent.
So when I take up each item for meticulous examination, even if it seems that I am being inimical towards that entity that is not really the case. I am merely looking at the reaction of the local populations towards each other.
How each one of them strove to manipulate each other in their desperation to come on top, or to establish a detachment or to claim an association.
All these mental reflexes are the handiwork of the sinister codes inside feudal languages. I will need to explain this point in great detail. Let me see how much I can do this. Now, I am going to mention the three entities that had very specific interest in adding manipulations in the general layout and inputs in this book.
The very first entity is the Nair caste population. Their efforts in this regard are quite obvious, if one can understand that that has done this. The second is the Christian Church representing the converted into Christianity from lower castes, who arrived into Malabar from the Travancore kingdom area.
The individual known as Gundert could also be a participant on their side, either knowingly or even inadvertently. The direct power-exertion of these two groups is more or less quite overt in this book, and detectable without much effort, if one does look for them. The third entity is the leadership of the Ezhava caste of Travancore kingdom.
They had their fifth columnists inside Malabar; particularly north Malabar, who acted like some kind of fools to arrange a platform for a population group which was desperately on the lookout for a place to raise their socially submerged heads. From this perspective, both the above-mentioned Christian church as well as the Ezhava leadership had more or less concurrent aims. What was missed or unmentioned, or even fallaciously defined There are very many population groups who came below the Nair caste which were more or less given a go-by.
As per this book, the human populations of any significance or worth are from the Brahmins to the Nairs. Below the Nairs, all others are mere nonentities. There might be some level of correctness in this. Especially if a Travancore kingdom perspective is made to be borne upon the Malabar location. For in Travancore, almost all castes below the Nairs were maintained at varying subhuman levels.
Even the Ezhavas were terribly subordinated. Samuel Mateers. I do not personally have much information about this caste which is actually native to the Travancore kingdom. I do not know if they had a spiritual religion of their own in their own antiquity. Beyond that I am not sure as to whether the Ezhavas did affix their loyalty to their traditional gods.
Or whether they, in their desperation to get connected to the Brahmanical spiritual religions, ditched their traditional gods, and deities; and jumped the fence. The actual fact that get diluted when reading this book, the Malabar, is that there was not much of a traditional connection between Malabar and Travancore, before the conjoining of the locations after the formation of India. The political connection that the English rule in Madras established with the Travancore kingdom also helped.
But then, north of Cochin, socially there was not much of a connection or intermingling with Travancore. This much had been my personal observation from about , when I first moved to Alleppy from Malabar.
Before moving ahead, let me make one more quite categorical statement. It is about the languages of Malabar and Travancore. Both were different. The language of Malabar was more different from the language of Travancore that current-day Malayalam is from Tamil.
This is also a theme that would have to be taken up for inspection in close proximity with the discussion on at least the latter two entities. That is, the Christian Church representing the lower castes from Travancore and the Ezhava leadership, also from Travancore. The language issue could be quite confusing. It is about which language this usage represented earlier, and what it represents now. Also there are items to be mentioned about the real traditional language of Travancore.
There is one specific item that has been oft taken up for substantiating very many curious assertion. That is the book, Keralolpathi. This book is suspect in many ways, in what it aims to assert. Who wrote it is not clearly known, I think. But then the reason why such a book has been written might be taken up for inspection, in close connection with the other items being discussed. I will now take up each of the issues. Before commencing, I need to remind the reader that the social system functioned in terrible feudal languages.
Every man was quite terrorised of being associated with an individual or institution, who or which, was a lower entity. This is a very shallow way to see the issue.
It literally skims over the real tumultuous depth of the whirling social twirls. Caste system is not actually based on social or mental indoctrination. There is indeed real positive and negative, non-tangible forces at work that creates the forces of repulsion and attraction.
Attachment, association and proximity to lower-positioned man can induce powerful negative forces inside a human being. These forces can exert their power not only at an emotional level, but even at a physical level. At the same time, the opposite is also true. Attachment, association and proximity to a higher positioned person or entity can induce positive forces. In this book, I will try to explain this quite cantankerous issue which literally can move the discussion beyond the very periphery of the realm of physical sciences.
However, readers can also read the earlier mentioned book, An Impressionistic History of. Quite candid information on this issue has been delineated in that book. It is this terror of the pull and push of an all encompassing and overpowering negativity that has literally defined the history and historical events of this location, which is positioned at the south-western edge of the South Asian Subcontinent; north of Travancore.
However, they did not really understand the society into which they were inducing powerful corrections. In fact, they were correcting errors without understanding what actually created the errors in the first place. They had literally no idea about feudal languages. In fact, way back in England, there was a feeling that all nations and populations were innately similar to English populations in human emotions.
It was an understanding bereft of a very powerful knowledge. That of the existence of feudal languages. There is another general idea which I would like place here.
It is about the general quality of formal history on India. Most of the various inputs about the quality of the populations, peoples and social system which existed in this subcontinent are more or less half-truth, or carefully cherry-picked items. The total aim is to give an impression of very resoundingly high-quality population groups who were allegedly pushed into destitution by the English rulers. This idea is not only half-truth or half-lie, but total lies and fabricated information.
What is usually compared in these kinds of comparisons is imageries of fabulous looking native-Englishmen and women living in good quality houses in the midst of totally destitute lower-castes. The immediate impression that springs into the minds of easily deluded persons is that it is the Englishmen who have brought in this destitution and desultory looks in the lower castes of the subcontinent. The actual fact would be the exact opposite. The lower castes and subordinated classes of the subcontinent were held in tight hold by their own upper.
It was the English rulers who brought in the light of liberty to these desolate human beings who had lived for centuries in miserable surroundings.
However, it is not easy to save or improve or pull out the lower classes from their subordinated stature. For, the situation is like a multi-storey building that has collapsed in an earthquake.
The human beings are alive in the lowest floor. But how to pull them out? Above them is the mountainous weight of several floors of the building, crushing down on their collapsed floor. This was the exact issue in pulling up the lower castes and classes. They were tied to their upper classes in very tights knots of subordination in verbal and dress codes.
Even their body postures cannot be changed into an English body posture. For, if they do such a thing, it would amount to the greatest of impertinence. Their upper classes would quite casually impale them with iron nails or do something worse.
In formal history writing of this subcontinent, carefully filtered items are arranged to give a very false impression of this subcontinent. South Asia, which is currently occupied by Pakistan, India and Bangladesh, was never a single nation or a single population. It was never a nation.
There was actually no sense of a nation even inside a miniscule kingdom here. Even inside a miniscule kingdom, it was a feverish struggle between competing populations to subdue others. The major issue that I find in formal history writing currently going on in India is that it is being done with a very specific aim.
The aim is not write a correct version of history, but to write a contrived version which proposes the antiquity of a nation here which was astoundingly rich, technologically high, with high levels of scientific knowledge etc. The writers of these kinds of silly history most probably do not know what the actualities were just fifty years back.
In spite of this terrific shallowness of information, they propose to know what the state of the subcontinent was some to years back.
However, how much these words can be connected to the current-day India is a confusing point. River Indus itself is not in current-day India.
Such historians take quotes from ancient travellers who give brief descriptions about isolated locations and incidences with some kind of superlative exclamations and adjectives. But then they also give more detailed descriptions about other realities, which are more mundane and terrible. These items are quite cunningly avoided. The other superlative expressions of taken up as authentic descriptions of the state of the land.
Travellers make great comparisons and mention great things about cities and kings and certain isolated issues. However, the great fact that most of the people were enslaved and they were a generally not given much importance.
They express great appreciation for the great hospitality they received from the rich merchants and the royal personages.
Some of the writers do also mention the other reality of the tragic conditions of the people. However, formal Indian historian would not be eager to focus on them. Merchants come to all locations where they understand that there is some commodity that can be sold elsewhere for a profit.
However, that does not transpire that that particular location is fabulous. For instance, some decades back I used to frequent a literally forest-like district in south India, for buying agricultural produces, fruits and bananas and plantains. Actually so many other merchants did frequent that locality for similar purposes. Lorries used to come even from north Indian locations. Mouziris, which pertains to the same realm, is a city at the height of prosperity frequented as it is by ships from Ariake and Greek ships from Egypt.
However all this cannot be mentioned to convey an understanding that the people in the location were socially high-class. In fact, the reality was that most the people were crude and lower class, in the forest location I had frequented. There were a few higher class financially rich persons and families. They were generally soft and well-mannered to visitors like me. However, to their own subordinated populations, they were nice but quite suppressing.
But then, the lower classes were quite well- mannered to their superior classes, who they understood to have some kind of social power over them.
However to visitors and other nonentities in the location, they had no qualms in being rude and ill-mannered, if they measure them to be of not of high financial stature. These are the issues that need to be understood when cherry-picking from the writings of ancient travellers. Traveller writings can rarely be correct unless that particular writer knows what to look for. QUOTE: For everybody has here a garden and his house is placed in the middle of it ; and round the whole of this them is a fence of wood, up to which the ground of each inhabitant comes.
However, that is only from a very slender perspective of a solitary traveller. The walls are generally of latorite to bricks set in mud, for lime is expensive and scarce, and till recent years the roof was invariably of thatch.
Palaces and temples alone were tiled in former days. The house of a Pariah is a cheri, while the agrestic slave—the Cheraman— lives in a chala. The blacksmith, the goldsmith, the carpenter, the weaver, etc. This is the reality as different from the miniscule impression of solitary travellers. Social communication is very powerfully designed by the language codes. Without this knowledge, no traveller or sociologist can claim to understand a people or population or society or nation.
These insertion are the writing of the various native-officials who worked under William Logan, or of some other native scholars who collaborated and helped him in this work.
The nonsensical claims are basically spurred by some kind of inferiority complex in the writers in that they can understand that they have much more information about the social system than the native-Englishman has. Many of them are quite well-read. And almost all of them would posses much more leadership qualities than the average native-Englishman, when the various sections of populations who arrange themselves under them are counted.
For the native languages are feudal. If properly enforced, they offer a leadership to the native-official, over the subordinated human beings, which the native-Englishman cannot dream of or even contemplate.
Yet, in spite of all this, the native-English side is to be more refined and attractive. It is basically not an individual deposition. For, as mentioned just now, the local native higher caste official might be able to compete with an Englishman at an individual level. However, when the native-Englishman is connected to his own native- Englishmen group, and the native of the subcontinent higher caste man is connected to his own native group, a very powerful difference will emerge.
This is basically connected to the feudal content in the languages of the subcontinent. Even though the skin-colour is different, that is not really the issue here. For if a single native-English white-skin colour man is born and bred in the subcontinent in the subordinate section of the local feudal language, he would not have any superior mien at all. At the same time, a native of the subcontinent born and bred in England would very definitely have personality and physical features shifting towards the native- English.
However, it might take time and generations to display the huge difference that are in the offing in both cases. Welsh who made it a point to observe the educational development of the young prince, who was being tutored by a Maharashtra Brahmin:.
However, even the Vedic culture has not much to do with the subcontinent, other than that some of the books have been found in certain households in the land. I am not sure if any evidence of any direct route to the ancient scripture is there in the populations here. Most of them come from various locations in the world. And that the Travancore kingdom had not much to do with these ancient information was also not much mentioned.
Even now such things are going on. QOUTE: and even in genuinely ancient deeds it is frequently found that the facts to be gathered from them are unreliable owing to the deeds themselves having been forged at periods long subsequent to the facts which they pretend to state.
However, the fact is that Gandhi had nothing to with this. It was just a foolish policy implementation of the British Labour Party. Navy is a continuation of the ancient Navies of old time kingdoms of the subcontinent, such as the Chola, Shivaji etc. These are all total lies. The above quote is certainly not the writing of William Logan. For, in the locations where it is certain that he has written the text there is no such emotion evident.
Western Orthodox Christianity would have been affected and designed by the language of each nation where it spread. In England, the planar codes of the English language would have created a Christianity which is starkly different from that in Continental Europe. Even though the blame or the praise for disconnecting the English Christian Church from the Continental controls would be placed on King Henry the VIII, the underlying factor which led to it would be there in the English language itself.
Even the Kerala Christianity is totally against the system of human interactions as could be visualised in an English Christian area. However, that is a different area of discussion and cannot be taken up here. Readers who are interested in pursuing that logic can read the An Impressionistic History of the South Asian Subcontinent. These kinds of claims are mere imaginations without any basis. Very few of the social, familial or public cultures of the subcontinent are worthy of being emulated by anyone.
Culture is not what one read about in books. It is how people interact with each other and maintain quality relationships. There is no evidence in this book itself of any such thing in the subcontinent. Even many of the family systems mentioned in this book, Malabar, are totally devoid of supporting a good family life. The relationships are more or less controlled by the feudal language of the place. Many things are quite contrary to what might appear through low-class logic.
For instance, the claim that the Marumakkathaya women had more liberty and social rights. This is not true. Most of them of the higher castes could not come out of their houses unless they had someone with them to display or disseminate their higher caste attributes. The profane glances and the profane words of the lower castes males and females would literally have the effect of a carnivorous animal bite.
QUOTE: And in return, the West seems to have given to the East arts and sciences, architecture, the art of coining money, and in particular the high ideal of religion contained in Christianity, as St. Chrysostom who died A. However, the probability that someone might insert this word in newly printed books is quite strong. The word West also has many problems. If it is meant to mean Continental Europe, it might be good to say that it does not include England. For, the most powerful human designing tool, that is the language, in England was planar.
As to anyone giving anything to anyone is also a very much debatable point. As to the others having all that, well, these things get diffused from various locations to various locations.
For instance, if one were go to the Amazon forests, one might see the forest- dwelling populations using bow and arrow. In a terrific fit of jingoistic fervour a current-day Indian can claim that these ideas all came from India.
However, the fact remains that to the majority populations of the subcontinent, such things as yogurt, cheese etc. There is a general tendency to be absolutely astounded by anything that is seen in the antiquity of the subcontinent. For instance, there is the martial arts known as Kalari which was part of the antiquity of north Malabar. I think that Travancore did not have the tradition of this very same martial arts, even though there was something known as Thekkan Kalari southern Kalari there.
In the neighbouring Tamilnadu, there are another martial arts known as Adithada and Silambam. Adithada was seen mentioned in Travancore area some thirty. However, the Kalaripayattu of north Malabar was not generally known to the local people in Travancore. Now, the northern Kalaripayattu is generally mentioned as the martial arts of Kerala, which itself is very cunning distortion of tradition. Remember Me. Forgot Password?
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