Theses and Dissertations

Permanent URI for this collectionhttp://ir.daiict.ac.in/handle/123456789/1

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    Aasharyathaputhanvidu Migration in Identities
    (Dhirubhai Ambani Institute of Information and Communication Technology, 2018) Tharian, Roshni; Desai, Binita; Modi, Jaymin
    Until the 1950’s, ours was a Syrian Catholic family in Prakanam, Pathanamthitta district of South Kerala. Despite relative widespread education, there was little hope for employment in the state. This propelled a large movement of Malayalees across the country. In the 1950’s, Ahmedabad was running to the siren of the mills. My grandfather became one of the several Malayalees that had given in to the appeal of the textile mill industry. They dominated clerical positions in a state that planned to carve its identity as an industrial haven. Migratory influx from Kerala toward Gujarat was thus sustained. Malayalees were to fill up positions that the locals were not addressing. The prospect of a regular salary was highly desirable to the Malayalee population. But the city offered more than employment. With increase in numbers, communities began to cluster. The sixties saw the coming together of a new community, that shared the common tale of financial responsibility of those back home. The arrival and settlement of migrants revived a dormant church in Ahmedabad that had hitherto held intermittent services for floating populations. The Vatican II council in 1964, in its revised worldview set the church and the migrants on the same footing; to acquire the local ethos. Consequently, with each generation, the migrant population learned to find a sense of belonging in their destination city, having little in common with the identity and struggle of the previous generations. This documentary attempts to record the movement in identities of Malayalee Catholic migrants to the city of Ahmedabad. The church becomes a core aspect, that finds symbiosis in its relationship rearing the migrants that grow up to contribute significantly as able members of the church.
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    Theyyam: the dancing colours of caste focus: north Malabar (Kerala)
    (Dhirubhai Ambani Institute of Information and Communication Technology, 2014) Haritha, V. V.; Pandya, Vishvajit; Mazumdar, Madhumita
    The objective of the project is to explore something which is unseen, exploring the changes in the social hierarchy by revolutions in Kerala. Theyyam, the ritual form of worship of North Malabar(district of Kannur and Kasargod) is taken as the medium of communication since it reflects the shifts and mobilities of elements in ritual, economical and ideological hierarchies in the society of North Kerala. During my field trip and research I could experience the culture and traditions in that region. It allowed me to see the arts and performance in a broader perspective and to understand how it is related to the tradition and life of the people.
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    Christianity and Kathakali: Dance - drama of Kerala
    (Dhirubhai Ambani Institute of Information and Communication Technology, 2009) Alex, Abin; Sarkar, Aditi Nath
    Kathakali and Christianity have long been associated with the state of Kerala. Both have had their own independent identity. Since Kathakali was not an art form that portrayed the Biblical stories and it was confined within the temple compound, in the early years an intermingling of them was a question out of context. Though Christians in Kerala are known to have co-existed with native culture of Kerala, the arrival of Portugese and strict rules imposed by the Christian orthodox authority saw the community taking less to the native culture. This resulted in the formulation of new art forms exclusively belonging to the Christians of Kerala like Margamkali and Chavitunadakkom. Moreover, the mythological stories that are part and parcel of Kathakali performance where considered to be chiefly belonging to Hindus. There were rites and rituals before, during and after the performance of Kathakali that led people from non-Hindu community to make unfriendly them from the art form. It was not until the 1960s that the ruling of the second Vatican council and the efforts of people to make Kathakali represent Kerala rather than a particular division, those stories from Bible made their way into the literatures of this dance form. This development is recent comparing with the time these two entities have been existing in Kerala. There is the need for familiarizing the masses about this as the growth of this segment of Kathakali is oblivious to a lot of people. I intend to meet this end through this project.