Chief Minister Pinarayi Vijayan will inaugurate the celebrations at 4.30pm on Friday.
Thiruvananthapuram :
The state government is all set to celebrate the 150th year of the Secretariat. In connection with the occasion, a gamut of programmes will be organised in the Secretariat from November 1 to 7. Chief Minister Pinarayi Vijayan will inaugurate the celebrations at 4.30pm on Friday.
The inauguration function to be held near the South Sandwich block will be presided over by speaker P Sreeramakrishnan. Cultural programmes will begin at 5.30pm. The Archives Department will organise an exhibition of archeology documents while the Information and Public Relations Department will organise an exhibition of photographs depicting historically significant event.
Painting competition for children, documentaries highlighting the history of the Secretariat and seminars will also be organised. The public can visit the old Assembly Hall and exhibitions during the period.
The Secretariat was inaugurated by Ayilyam Thirunal Rama Varma, then ruler of the erstwhile Travancore princely state, on July 8, 1869. The structure was built infusing Roman and Dutch architecture styles and was designed by William Barton under the supervision of Dewan T Madhava Rao. The building became operational on August 23.
The initial estimate for the construction was C1.7 lakh. However, the official documents show that C3 lakh was spent on the work that lasted four years. Barton had designed the central structure comprising the darbar and the adjacent buildings were later added to it.
source: http://www.newindianexpress.com / The New Indian Express / Home> States> Thiruvananthapuram / Express News Service / October 31st, 2019
Retired college teacher has preserved his father’s diaries dating back to the 1930s
A diary written in ink, in the Malayalam of the 1930s, could be a bit difficult to read as many words are not in use now. However, for Poovathunkal K.J. Kurien, an 83-year-old retired college teacher, it is familiar terrain. He holds a collection of diaries written by his father Mathai Joseph from the age of 14 till his death in 2006 at the age of 107.
A printed diary of the 1930s, under the erstwhile Travancore kingdom, had a vastly different feel. Its initial pages had details of rules such as Nair Regulation Act, Ezhava Regulation Act, and Christian Regulation Acts, in addition to the charges of Anchal posts.
A diary printed by K.G. Parameswaran Pillai at Sri Rama Vilas Press, Kollam, has a black and white photo of the Travancore ruler and has Malayalam year and dates. Another one printed by K. Narayanan Vidyarambham Press, Mullackal, Alappuzha in 1951 is priced at ₹2.
Not just personal
Mr. Kurien has preserved the diaries at his ancestral house at Thudanganadu, near Muttom, in Idukki. When his father was bedridden, he had left a few pages of the diaries blank, in the hope of filling them later.
The diaries are not just personal accounts. They contain vivid portrayals of the social life of those times. Muttom was the earliest area of settlement in the low range of Idukki district. It was from here that people migrated to the the high ranges via Adimaly. The second route was through Kuttikanam to Upputhara.
Madambi link
Mr. Joseph’s connection to the then local ruler ‘Madambi’ at Ramapuram under the Travancore ruler is evident in the diaries. They have descriptions of the loans taken from the Madambi and repaid after the harvest season.
“Alappuzha was the main business centre then and the diaries have descriptions of his travel to Athirampuzha and Alappuzha in country boats via the Meenachil river,” says Mr. Kurien. Mr. Joseph had sold spices there and purchased rice from Alappuzha. He was instrumental in bringing many others to Thudanganadu and setting up a church and a school there. The diaries say that the first settlement in the district was on a hill as wild animals, including elephants, roamed the low-lying areas. His diaries unfold the stories of this settlement.
source: http://www.thehindu.com / The Hindu / Home> News> States> Kerala / by Gigi K Raman / Idukki – October 30th, 2019
Ayilam Tirunal, maharaja from 1860-80, with his ‘sambandham’ wife Nagercoil Ammachi in the 1870’s. (Photograph courtesy : Manu Pillai )
In the 19th century, sambandham, an informal mode of ‘marriage’ in Kerala, allowed the elites to join in mutually beneficial unions
The arrangement made room for inter-caste unions, with its dynamics determined mostly by economics
Around 1881, a prince of Cochin called Rama Varma got into a relationship with a 16-year-old girl. He had lost his wife and the new connection was with the stepdaughter of one of his uncles (who, like him, would one day sit on the throne). The girl, Rama Varma wrote, “had a regular husband and I proposed to become paramour to her”. And as “the husband raised no objection…it was done so. This kind of things (sic),” he added, “was not considered improper at the time.”
In fact, on the contrary, his mother was thrilled, though rivals did complain he only entered the alliance to butter up the girl’s father. After all, as Rama Varma admitted unkindly, she “could not boast of anything which may be called beauty and…had nothing which might be considered accomplishment”. It was not surprising, then, that some in the family viewed his interest with suspicion.
As it happened, the relationship did not last, and soon Rama Varma was involved with a third lady, with whom he shared a lasting union, the previous lady presumably continuing with her first husband. But what made entering and exiting relationships a matter of ease was the nature of the marital tie itself in 19th century Kerala. For non-Brahmin matrilineal groups, it was the bond between brother and sister that was sacred, not that of husband and wife. The sexual tie was called sambandham—relationship—and designed with much flexibility. Rama Varma’s mother, for instance, was a princess of Cochin, and, in keeping with the traditions of her own dynasty, had formed a sambandham with a Brahmin. Such Brahmins were junior sons of big houses. But they had no inheritance, which made the prospect of alliances with aristocratic ladies and royal women most attractive—and often remunerative.
At its core, sambandhams allowed the elites to join in mutually beneficial unions. For Brahmin families, it gave younger sons wives of lower caste who made no claim on their patrimony—if these wives were well-born, it was better still, for they could pay the Brahmins a maintenance. For matrilineal castes, meanwhile, power and wealth vested in the female line—the husband was, in essence, an instrument of procreation. If he came from a higher caste, he “infused” their veins with the prestige of twice-born blood. The dynamics within this broader framework were, however, determined by economics.
As Matampu Kunhukuttan’s classic novel Outcaste portrays, Brahmins with royal sambandhams often lived in fear that their wives might discard them and opt for new sambandhams; elsewhere, if it was the man who held power, he could access even married women, as we saw with Rama Varma, leaving the female at a disadvantage.
It was not unknown for men and women to have multiple sambandhams—a fact that recently got politician and writer Shashi Tharoor in trouble when a line from his novel was cast as an “insult” to Nair women.
The examples are numerous. The Nair wife of the maharaja of Travancore who ruled between 1860-80, was first married to a Kathakali actor—arriving in Thiruvananthapuram, she met the ruler, and soon the actor was jettisoned. Their daughter was in a sambandham with the maharaja’s nephew—when she died in 1882, the latter lamented his “irreparable” loss. It was 17 years before he entered into his next sambandham, this time with the wife of a palace employee. As in the case of his uncle’s partner, this lady too relinquished her previous alliance to become the ruler’s consort. The author C.V. Raman Pillai, meanwhile, married his late wife’s sister, whose past featured threesambandhams—two terminated by death (including with the painter Ravi Varma’s brother) and one by separation.
By the late 19th century, however, sambandhams were increasingly frowned upon, and the question of whether this was even marriage came under scrutiny. Missionaries saw the system as “very revolting” and the absorption of Victorian morality upset old ways of life. From Madras, newspapers piled criticism on this “obnoxious system of promiscuous marriage”, and, as the scholar K. Saradamoni writes, “Sambandham was equated to concubinage and the women to mistresses and the children called bastards.” It was an awkward moment, for this way even maharajas were illegitimate, while the autonomy women enjoyed was translated as licentiousness. As early as 1875, in fact, the non-Malayali writer of a census report was most apologetic about the “looseness of the prevailing morals and the unbinding nature of the marriage tie, which possesses such fascination for the majority of our population”.
Scholars like J. Devika have shown how the onus fell on women: They had to be “virtuous”, which meant divorcing and keeping multiple husbands was no longer “respectable”. Inter-caste unions between Brahmins, royalty and Nairs ceased to be acceptable, and “reform” movements sprang up in each community to restrict women’s choice of spouses. Widowhood, a non-existent concept for matrilineal groups, became a mark of wifely honour. And with this came the policing of women’s bodies and the injection, through education, of a patriarchal mindset, where daughters were raised to be “good wives” and husbands vested with power over them and their children. Sambandhams became the vestige of an ugly past, remembered with embarrassment—and, sometimes, denial.
Sambandhams certainly could be abused. But, in their day, they served a purpose and defined marriage for the people involved. They could also feature great love stories—this columnist’s great-great-grandmother had a sambandham with a Brahmin in the 1880s. When she had a stillbirth, however, the alliance was terminated: The baby was a girl, and the death of a female child was inauspicious in her matrilineage. The Brahmin wept and protested but was never allowed near his ex-wife again. Decades later, the story goes, his steward showed up at the door: The man was dying, and he wished to see his former wife one last time. But the lady did not go. Not because she did not wish to, but because the year was 1915. The world had changed and she had no power—she had married again, and it was her husband who now called the shots.
Medium Rare is a column on society, politics and history. Manu S. Pillai is the author of The Ivory Throne (2015) and Rebel Sultans (2018).
He tweets at @UnamPillai
source: http://www.livemint.com / Live Mint / Home> Explore> Medium Rare / by Manu S. Pillai / April 19th, 2019
KV Seshadrinatha Sastrigal | Photo Credit: Special arrangementt
The multifaceted KV Seshadrinatha Sastrigal believes that learning of Sanskrit is important to understand the crux of the Vedas, Ayurveda and the best of Indian philosophy and culture
KV Seshadrinatha Sastrigal, 85, is a traditionalist, for whom tradition refers to customs and ceremonials by means of which the past speaks to the present. Traditions, for this scholar, relate allegiance to authority, storing up as they do the sedimented wisdom of earlier generations. But what makes Sastrigal different from a whole clutch of scholars in Sanskirt, Vedas and Sastras is his contemporary and radical perspective.
Sastrigal understands that Sanskrit, the language through which, for thousands of years, ancient traditions and knowledge were passed on from generation to generation, has been marginalised, diluted and reduced to a pitiable state. Yet, he refuses to believe that the language can be erased.
In an effort to establish, develop, propagate and bring out the need for retention of Indian culture through the ancient texts, he formed a Trust, Veda Samrakshana Nyasa, in 1984, while he was in Chennai. Now, he has formed a new team for developing this idea in Kerala. Sasthrigal has established a Veda Padasala in Kalady, Ernakulam district, where around 24 students are studying Yajur Veda and Sanskrit. In addition, many others visit him to seek wisdom in this ancient language and the texts of knowledge. Sastrigal was honoured with the ‘Mahamahopadhyaya’ title by the Government of India, the first scholar to receive this title after Independence.
Macaulay, whom we call the father of our modern Indian education system, in his historical speech in the British Parliament, clearly indicated that the ancient system of Indian education needed to be dismantled. This, he considered, was the backbone of the country, its spiritual and cultural heritage. And he achieved the goal of eliminating Sanskrit from being an essential part of the Indian education system.
“That is history. So many foreign powers came to our land and brought with them their languages. But Sanskrit was not attacked. When the Muslim rulers came to India, Sanskrit was allowed to flourish, the beliefs were not touched. But everything changed when the British came. English was injected into every Indian brain; Sanskrit was pushed out of our thinking, our intellect. Along with the language they uprooted out culture and threw it away,” says Sastrigal, a renowned Vedic, Sanskrit and Ayurveda scholar and former Principal of Madras Sanskrit College.
Sastrigal refuses to believe that Sanskrit is a ‘dead language’. “Unfortunately, many consider it to be a Hindu language and, therefore, not inclusive. Ninety-five per cent of Sanskrit literature has nothing to do with religion. You cannot kill this language, it is alive, the Vedas too.”
Learning of Sanskrit
There was a time in the past, says Sastrigal, when everyone, irrespective of caste and religion, studied Sanskrit. “Even girls studied the subject; I can point out so many instances recorded in our texts about this. Plays were written in Sanskrit and were they only for the Brahmins? No, because if there were no people to understand and appreciate these plays, they would not have been written and staged.”
Sastrigal also exhorts us to look at what happened towards the end of British rule and post-Independence in our country. The truth is that British scholars started learning Sanskrit, translated the ancient scriptures and documents into English even while they started a propaganda claiming that Sanskrit was a dying language. “At the same time through efforts of scholars like Max Mueller, Sanskrit was being introduced in almost all universities in Europe.”
Born in Kuzhalmandam, Palakkad, on June 20, 1934, Sasthrigal was a Vedic student at Nurani Vedasastra Patasala from 1944-1954. “Like so many landowning communities, my family was also forced to migrate following the enforcement of the land reforms act that abolished the tenancy system. We moved to Madras [Chennai] where I continued my studies and where I still live.” Sastrigal completed his graduation (Sahitya Shiromani) in 1959, winning the Presidency gold medal. He went on to complete Sahithya Vidwan course, passed the Vedanta Shiromani, Ayurveda Shiromani and Ayurveda Vidwan courses. He then did his research in Chithrameemamsa Vakyasudha under Dr V Raghavan, delving into the depths of Malsyapurana. For a while he was an Ayurveda medical practitioner, taught at the Venkitaramana Ayurveda College, Chennai, and was Principal of Madras Sanskrit College for 10 years.
“My association with Dr Raghavan opened new doors and helped changed my outlook towards these subjects. When I came first to Madras Presidency for Shiromani, he was pleasantly surprised. At that time I used to work for him at his house. He told me to join the university and begin my research. It was he who instilled in me that interest. He was a hard task master, made us work a lot but we enjoyed working. I was with him for nearly 10 years.”
Talking about his research subject, Malsyapurana, Sastrigal says that it was not just on the Puranas but more on the theory of evolution. “My only complaint is that people today ignore and discard the Vedas and Sastras even before trying to understand them. Can’t they at least listen, read and understand them before coming to a conclusion?”
A lot of scholars seek Sastrigal’s advice on Sanskrit, the Vedas, Ayurveda and even astrology, but though he swears by Ayurveda he considers astrology as a subject with no known source. “Ayurveda is an ancient system of medicine. It is a general philosophy of health and wellness. It talks about proper diet, exercise, sleep, hygiene, and, of course, the use of herbal preparations. Like most traditional medicine systems, Ayurveda was developed and refined over thousands of years, through observation and experience. The term itself means the science of life. But astrology is not a truth. There is no specific mention of astrology in the Vedas, only astronomy is mentioned. For me, astrology does not exist.”
It is important to understand, says Sastrigal, though the practices of astrology and astronomy have common roots, there is an important distinction. “Astronomy is the study of the universe and its contents outside of Earth’s atmosphere. Astronomers examine the positions, motions, and properties of celestial objects. I do that. Astrology attempts to study how those positions, motions, and properties affect people and events.”
New projects
Veda Samrakshana Nyasa in Kalady has ventured into many projects with the advice and leadership of Sastrigal. A website (www.vedanyasa.com) has been created that offers information about Indian culture and traditions, the Vedas and Dharma Sasthras. Digitalisation of various ancient books and treatises on Ayurveda, astronomy, Vedas, etc., which will be made available free of cost to any user, publication of vernacular versions of these works, training and counseling sessions on lifestyle, food habits etc are some of the other projects that the organisation has on its anvil.
“Sanskrit is the greatest language in the world. And if it is taken away from the life of the masses of this country, a light would be gone. The distinctive features of a rich culture will be lost. I have very little time left. My efforts are to educate the present generation not only on the Shodhasa Samskaras (Hindu traditions) but also the Dharmasastras, which can help them mould their life free from all sorrows, pains, difficulties and given them peace of mind,” says Sastrigal.
source: http://www.thehindu.com / The Hindu / Home> Society> History & Culture / by K. Pradeep / Kochi – April 18th, 2019
Professor Lissie Mathew’s book, Kathivanoor Veeran: Malakayariya Manushyan, Churamirangiya Daivam, traces the evolution of an ordinary man to God
Mannappan and Chemmarathy were not exactly a model couple, they fought as intensely as they loved. When he dies in war, after a domestic squabble, Chemmarathy is heartbroken, the last words she uttered to him were the unkindest. She jumps into his pyre and the two attain godly status. This is an extraordinary tale of Mannappan, a man who goes up to Coorg in Karnataka from his village, Mangad in Kannur, dies a war hero, and returns as Kathivanoor Veeran. To this date, few can listen to the tragic hero’s tale without a lump in the throat.
Professor Lissie Mathew’s book, Kathivanoor Veeran: Malakayariya Manushyan, Churamirangiya Daivam, retraces Mannappan’s journey to Kodagu (Coorg). Having grown up in Vayattuparambu in Kannur, Lissie’s childhood was full of the stories and colours of Theyyam. And she had always wanted to explore the story of Kathivanoor Veeran. A professor of Malayalam at the Sankaracharya College, Kalady, working on its Payyannur campus, she has to her credit 12 books.
Kathivanoor Veeran is one among the most popular Theyyams, for it is a visual spectacle where the performer indulges in acrobatics and comes in close contact with fire. “It is an experience to watch Kathivanoor Veeran in action. I wanted to bring out the hero’s story through this book,” Lissie says.
The book delves into the micro-histories of Northern Malabar, where folktales, fiction, fact and history mingle in curious ways. It also explains the Theyyam, its rituals and practices in a detailed manner.
Excerpts from an interview with Lissie Mathew
Can you describe your relationship with the work.
I should say the book came out straight out of my mind, though it took four years of research, travel and interaction with people, to complete. It was hard work, but I wanted to trace Kathivanoor Veeran’s route from Mangad in Kannur to Kodagu (modern day Coorg). Through the thottam (the song sung before the ritualistic practice), which describes Mannappan’s life and death in great detail, one can get an insight into the geography, culture, mores and history of North Malabar. I followed the thottam to retrace Mannappan’s journey.
The thottam would have been difficult to interpret as it is in archaic Malayalam, often in the local dialect.
Yes. I could not understand it, the first time I heard it. I got the thottam singers to sing it for me, recorded it and I listened to it over and over again, until it began to make sense. It is fascinating, how these songs combine legend, history, reality and imagination. Most of the places mentioned in the thottams remain, though in different names. These thottams speak of a culture that is over a 1,000 years old.
What is the relevance of Theyyam today?
Theyyam talks about people and their problems, their relationship with Nature and fellow creatures. A rural-agricultural lifestyle makes up its very foundation. For instance, a Kathivanoor Veeran Theyyam performance is always followed by an annadanam (feast), which everyone partakes of. In this day and age, when we, as a people are becoming more self-centred, this is an example of how we are a part of our community and how we need to share our resources.
Performed most often in sacred groves (kaavus), it is important to understand the relevance of preserving these pockets of biodiversity intact. It is heartening to see that even the younger generation respects the rituals associated with Theyyam. By wanting to preserve the sanctity of Theyyam’s rituals, they are also contributing towards preserving the ecosystem.
Theyyam is performed by people in the subaltern communities. The Chirakkal Kolathiris, the rulers of the land, gave certain subaltern communities the right to perform Theyyam and it is continued to this day. Once they become Gods, even the upper castes, pray to them.
In that sense, Theyyam is undoubtedly, extremely relevant today.
source: http://www.thehindu.com / The Hindu / Home> Books / by Anasuya Menon / February 28th, 2019
The Sakthan Palace, situated in the heart of the Thrissur city, will soon get a facelift.
The palace was reconstructed in Kerala-Dutch style by Ramavarma Thampuran in 1795. Once the centre of power of the Sakthan Thampuran, it has been preserved by the Department of Archaeology. It was converted into a museum in 2005.
The palace was renovated with ₹1.75 crore recently. In addition to this, a joint Centre-State fund of ₹5 crore has also been allocated for the palace development now.
CCTV cameras
The amount will be utilised to make it one of the best museums in the State. The palace will be given a new coat of paint.
The garden will also get a facelift. Seats, toilet complex, and a walk-way will be constructed.
As part of the recent development project, 27 CCTV cameras were installed on the palace premises. A fire alarm has also been installed.
source: http://www.thehindu.com / The Hindu / Home> News> States> Kerala / by Special Correspondent / Thrissur – February 24th, 2019
Artists with their relief mural works at the Kannur railway station on Tuesday. S.K. MOHAN | Photo Credit: S K Mohan N
Payyannur-based organisation offers a glimpse of Railways’ history
Railway passengers can now experience the local history of Kannur and railway history now etched on the parapets of the entry and exit approaches of the Kannur railway station’s main concourse under a beautification project initiated by a Payyannur-based organisation promoting cultural conservation.
The relief murals sculpted on the parapet walls by a group of 14 artists, headed by K.R. Babu and curated by V. Jayaraj of Folkland, an organisation promoting conservation, reflect the tradition of the region and offer a glimpse of the history of Railways as expressed artistically.
Art works
The art works done by the artists occupy an area of 5,000 square feet depicting cultural landmarks, village life, activities inside the railway station and evolution of trains.
“This artistic and cultural initiative is meant to serve as an art gallery that can be a cultural experience to people reaching the railway station,” Mr. Jayaraj told The Hindu. The work depicting the heritage was done in collaboration with the corporate social responsibility fund of the Mumbai-based Dorf Ketal company, he added.
The cultural history visually narrated by the relief murals captures the Theyyam, Kalaripayattu, circus and bakery traditions of the district, as also art forms such as Oppana and Margamkali.
The works that deck the walls also include rural activities such as weaving, pottery, oil expeller work, goldsmiths and blacksmiths at work, among others. Railway vendors and porters, railway platforms, steam engines, diesel engines and electric engines are among the mural relief images done on the walls of the entry approach to the station.
Work in six stages
“The relief mural works have been done in six stages, the first stage being drawing on paper the ideas prepared by artist K.K. Marar, Mr. Jayaraj and myself,” said Mr. Babu, who had also done relief mural works in the Kannur international airport.
Golden paint
Those drawings were converted into 3D forms on the walls using cement and they were finally coated with golden paint, he said.
The relief murals, completed in less than two months, were opened to the public by Southern Railway General Manager R.K. Kulshrestha during his visit to the Kannur railway station on Tuesday.
source: http://www.thehindu.com / The Hindu / Home> News> States> Kerala / by Mohamed Nazeer / Kannur – February 19th, 2019
Heritage: Noted curator M. L. Johny, inspecting a terracotta figurine unearthed from the Pampa river banks at Edayaranmula during his visit to the temporary museum set up by the Archaeology Department at Aranmula on Friday.
Inspect terracotta pieces, including male and female figurines
Noted curator M. L. Johny, accompanied by Antony Kaaral from the Government Fine Arts College in Thiruvananthapuram, visited the excavation site of the Archaeology Department on the banks of river Pampa at Edayaranmula on Friday.
They also visited the temporary museum set up by the KeralaState Archaeology Department at Aranmula where the terracotta figurines unearthed from Edyaranmula have been kept.
Excavation
The Archaeology Department had launched excavation on the banks of river Pampa at Edayaranmula near Aranmula in December last, exploring traces of a vibrant ancient Pampa Valley civilization in the area following the sighting of a few terracotta artefacts there, earlier, in September.
Rajeev Puliyoor, Malayalam teacher at the Mahatma Gandhi University B.Ed Centre at Elanthoor who has been doing research on the ‘Pampa Valley Civilization,’ and K.P. Sreeranganathan, photographer turned historian, also accompanied the two artistes.
The unearthed terracotta pieces include male and female figurines, snake heads, bust of a man and a twin female terracotta statue.
Mr. Puliyoor said renowned historians M.R.Raghava Warrier and M.G.S.Narayanan, were of the view that the terracotta artefacts unearthed from the banks of river Pampa appeared to be centuries old. Prof Warrier had visited the site twice, earlier, he said.
Mr Puliyoor stressed the need for an exhaustive study and excavation in the Pampa river basin in the wake of the unearthing of ancient terracotta artefacts from the river banks.
source: http://www.thehindu.com / The Hindu / Home> News> States> Kerala / by Special Correspondent / Pathanathitta – February 08th, 2019
Soon Keralites will get to see the world’s oldest running steam engine.
The 164-year-old EIR 21 steam loco will begin its herit age runs in the Thiruvananthapuram division from Thursday. The first runs will be from Nagercoil Junction to Kanyakumari and later on from Ernakulam Junction to Cochin Harbour Terminus
Kochi :
Soon Keralites will get to see the world’s oldest running steam engine. A sequence of heritage runs will be organised in the Thiruvananthapuram division from Thursday. The 164-year-old Express EIR 21 has been brought in from the Madurai division. According to Shirish Kumar Sinha, Divisional Railway Manager, Thiruvananthapuram Division, the inaugural run is charted from Nagercoil junction to Kanyakumari.
“It will make a few runs on the route and later on will be brought to Ernakulam. The runs will be made on Saturdays and Sundays. For the inaugural run, the train will chug out of Nagercoil Junction at 5 pm,” he said.
“The heritage runs in Ernakulam will happen from Ernakulam Junction to Cochin Harbour Terminus. However, only a few runs have been charted on this route. The timings are yet to be finalised but the days will be Saturday and Sunday,” he said.
According to him, the runs are being conducted as a part of the Southern Railway’s policy to acquaint people with the heritage of railways in India. “EIR 21 has only one coach and has been refurbished. The train will provide people with a chance to ride on it. The ticket rates are yet to be decided,” he said.
The name ‘EIR 21 Express’ was given to the loco by its creators, Kitson, Thompson & Hewitson of England, who built it in 1855. The loco was shipped to the Indian subcontinent to span high and low lands. It carried people and heavy cargo for over 55 years. It was refurbished in 2010.
source: http://www.newindianexpress.com / The New Indian Express / Home> Cities> Kochi / by Express News Service / February 07th, 2019
The locomotive EIR-21 used to transport troops during the Great Indian Mutiny of 1857.
Country’s oldest working locomotive to ferry tourists via country’s second-largest overbridge
The country’s oldest working steam locomotive, one which was used to transport troops during the Great Indian Mutiny of 1857, is all set to chug into Kochi, to ferry heritage enthusiasts and tourists to Vallarpadam island.
EIR-21, the steam locomotive, dates back to 1855 and in Kochi it will, in all likelihood, traverse the country’s second-longest railway overbridge.
“A movement plan will be finalised within a week. The vintage loco is most likely to operate in the Edappally-Vallarpadam route, providing passengers a scenic view of the Vembanad backwaters. The view will especially be spectacular when the train passes through the 4.62-km bridge,” said Harikrishnan, Ernakulam station director and area manager of Southern Railway.
The bridge and the entire 9-km rail route to Vallarpadam are grossly underutilised and only two container-laden trains use the corridor every month.
The steam loco rake is currently operating in the Madurai Railway Division.
In 10 days
The rake will arrive in Kochi in about 10 days. A proposal to enter into tie-ups with operators of cruise ships that call at Kochi to enable high-end globetrotters to travel on the train is yet to materialise.
Railway sources said that a skilled loco pilot would accompany the locomotive and be based here till the rake left for another railway division in a few months.
The fare for the train is yet to be finalised.
“An alternative route for the heritage train is between the Cochin Harbour terminus, a heritage railway station on Wellington Island, and Ernakulam Junction, through the newly built Venduruthy railway overbridge, which too overlooks the backwaters. Though it will not halt at any station in either route, passengers can relish every moment of the journey,” Mr. Harikrishnan said.
Built by Kitson Thompson and Hewitson Leeds in London, the EIR 21 loco was shipped to India in 1855 for use by the erstwhile East Indian Railway.
EIR 21, along with her sister train Fairy Queen (EIR 22), was used for troop movement in 1857.
Back from museum
After over five decades in service, it was withdrawn from regular service and displayed at railway museums. It was later overhauled and retrofitted with modern gadgets at Perambur Loco Works in Chennai.
source: http://www.thehindu.com / The Hindu / Home> News> States> Kerala / by John L. Paul / Kochi – January 07th, 2019
