Scholars familiar with N Ramasamy’s Biography of Appayya Dikshithar would have known about his grand nephew Neelakanda Dikshithar who settled in Palamadai, 3 kms from east of N.puram. One of his disciples Swami Dikshithar lived in N.Puram around 1620 AD. He was the author of Karthikeya Vijaya.
A descendant of Neelakanta Dikshithar who lived in N.Puram was Veeraraghava Kavi (7th generation). He was the author of Dikshitendra Vamsavali in Sanskrit. Achar Makindra was the brother of Appayya Dikshithar. This book was later published in 1923 by Shri P P Subramania Sastri, Superintendent of Oriental Schools, Madras.
Pudumai Pithan, the stormy petrel of the Tamil short story, has mentioned AruganKulam (aka N.Puram) in his short story ‘Pudhiya Koondu” in 1940.
Writing under the penname of Meenakshi Krishna, this blogger has written three short stories in Kalki (1960 – 71) with Aravangulam as base. It is understood that D S Varadhan son of Desikacharaiar, who retired from Press Information written a number of short stories in English and Tamil in late 30’s and early 40’s.
Mrs.Saradha Srinivasan wife of N S Srinivasan has written a novel “janani: in Tamil based on N.Puram. She is a free lance journalist who lived in Mumbai for a number of years. She lives in Bangalore now with her son.
Indu Balachandran is a niece of N L Krishnan Retd Chairman of Bharath Electronics Ltd, Bangalore. She writes regularly in “The Hindu” magazine, mostly on her experiences while traveling abroad. Occasionally she writes humorous pieces as well.
It is not uncommon for rural folks to be well-versed in Puranas folklore. This blogger can list out a few of them:
(i) Malayandi Konar an agriculturist used to recite Viveka Chintamani in the 40’s with appropriate explanations. His other favourites were “Periya Ezuthu Vikramadhithyan” and Nalla Thangal Charithram. Though narrated in folk lingo they were meaningful and absorbing.
(ii) M Shanmugam, later President, Taluk Congress Committee, was an exponent of Kunangudi Masthan’s songs.
(iii) Maa Subbiah Chettiar was well versed in mythological poetry and used to read Chitraputhra story on the day of Nainar Nombu every year.
(iv) Poogesa Varadhan (alias Boothathan was equally used in folk songs
The Agraharam had its own crop of music makers. Ms.Gomathi Ammal, Daughter of V Sundararama Aiyer dedicated herself to teaching carnatic music and veena till the late 1950s. N S Gomathi and N S Visalakshi were two of her disciples. The latter known as Vijaya conducts Bajans and leads her troupe all over south.
N R Lakshmi, daughter of Ramasubha Vadhyar, was well versed in songs on Krishna sung on the occasion of kolattam, javantarai. During festivals, she and other womenfolk used to entertain the villagers with their limited repertoire on carnatic music imbibed through oral tradition.
Though not of acclaimable standards, these performances were noteworthy as they emanated from villagers who, in those days had very little education, with no scope to libraries or live concerts.
Harihara Bhagavathar was a roving kalakshebam performer, used to visit N.Puram for after dusk pravachanams making people sit in rapt attention till midnight.
Ganapathi Subramanian (Appu Vadhyar) was the organiser of Venkateswara Bhajan Sabha. Apart from pre dawn bhajans in the month of Margazhi, there were uncha vridhi and Deepa Pradakshinams every now and then. He had an equally versatile contemporary in Lakshminarayana Josier of Pazhaya Gramam. Both of them inspired young men of the day in the devotional music.
Mani Bhagavathar of Thiruvannathapuram (on the southern bank of Tambraparani), opposite of N.Puram was a qualified musician. Because of lack of support for music he was running a ‘coffee club’ in N.Puram. he was also an enthusiastic participant in the cultural events of N.Puram. Falling into bad times and bad company, he hit the battle. On most full moon days he drank heavily sat with his friends on the river sands and sang for long hours. Kittappa’s songs were often repeated by him.
On the spiritual side, Neelakanda Iyer (Kandu Sir) used to read Bhagavatham and Ramayanam in the late afternoons loudly. The devout thronged his Thinnai to listen to his narration in the hope of earning punyam.
Friday, September 26, 2008
TAMBRAPARANI - the perennial river
The river Tambraparani flows on the southern side of Naranammalpuram. Also known as Poorva Vahini as she flows here, there are five Theertha Ghats, viz. Rama Theertham, Jatayu Theertham, Rudrapada Theertham Papa Vimochana Theertham & Asrutha Theertham.
All these ghats lie between AruganKulam (Pazhaya Gramam) and Ananthakrishnapuram.
Rama Theertham and Jatayu Theertham are believed to be the spots where Sri Rama granted Moksha status to Jatayu in his last days. Adi Amavasya is an important day when most people converge here for performing religious rites for their forefathers.
Sources: (i) Samkshepa Tambraparani Mahatmiyam (ii) Sthala Puranam of Lakshminarayana Perumal.
Although a number of explanations have been given for the nomenclature of the river, the one reason appealing to this writer is as follows:
During the receding of the floods in 1945, there were small pools of water near the Elephant Rocks lying in the middle of the river. These rocks were blasted by various classes for construction work. As these pools started drying up, this writer had wondered the various layers of sand, each one with a different colour Ochre Red, Grey, Brown, Blue and black. With the inquisitiveness of youth, the writer collected some samples but had lost them subsequently.
In an analysis of these sands they were found to be pure copper which assumed different hues in changing temperatures. One can conclude that the meaning of the Sanskrit word Tambraparani meaning “Carrier of copper” is very appropriate.
The waters of this river helped agriculture in and around Naranammalpuram being fed from Suthamalli canal.
Back to the 1940s: to the eastern side of elephant rocks, there were two shrines buried in the sands, with their terraces alone being visible. Whenever there was a drought, priests used to dig pools in front of the shrines and perform Varuna Japam for hours, all the time standing in knee-deep water. Believe it or not at the end of the third day, rains lashes out the area, bringing floods in its train.
Beginning of the 60’s increasing population around our village demanded sand for constructing houses. Like everywhere else in Tamilnadu Naranammalpuram also witnessed large scale mining of sand, resulting in both the shrines stand to their full size in the midst of water. With all sands disappearing, the river bed is full of sharp rock floor and it is difficult to cross on foot without shedding blood.
Meanwhile as cement factory and township were established in Thalaiyuthu water was drawn for them through pipelines. Initially a pumping station was erected on the southern side for taking water to the town of Palayamkottai. On the other hand water for drinking was made available to the villages around Naranammalpuram only in the new millennium through the efforts of Mr. P H Pandian, Member of Parliament. A high level water tank was built to the south of Venkatesa Perumal Temple and running water was made available to the individual houses.
With sand mining having lowered the level of the river bed, collection of water at the Suthamalli Dam end has also gone down. The flow into the canal has become limited, thus hampering agricultural operations downstream of the canal. It is not uncommon that lands are not cultivated in some years. Another contributing factor is the forcible issue of water for drinking purposes for the Municipalities of Tuticorin and Arumuganeri and the factory townships there. The need to quench the thirst has diminished the production of grain.
In the collection of poems, T V Makarabhushanam wrote:
“from the city of golden paddy fields
Where the showers nod in assonance
While you amble along
Encircled by the soft flowing river
Whose waters remain an elixir
To all folks that cluster on the banks
But of late polluted with rubbish and excrement
Adding to the murky scene that saps life!
The word elixir is amply substantiated by the great chef Arusuvai Natarajan who attributes the taste of Thirunelveli halwa to the water from Tambraparani.
All these ghats lie between AruganKulam (Pazhaya Gramam) and Ananthakrishnapuram.
Rama Theertham and Jatayu Theertham are believed to be the spots where Sri Rama granted Moksha status to Jatayu in his last days. Adi Amavasya is an important day when most people converge here for performing religious rites for their forefathers.
Sources: (i) Samkshepa Tambraparani Mahatmiyam (ii) Sthala Puranam of Lakshminarayana Perumal.
Although a number of explanations have been given for the nomenclature of the river, the one reason appealing to this writer is as follows:
During the receding of the floods in 1945, there were small pools of water near the Elephant Rocks lying in the middle of the river. These rocks were blasted by various classes for construction work. As these pools started drying up, this writer had wondered the various layers of sand, each one with a different colour Ochre Red, Grey, Brown, Blue and black. With the inquisitiveness of youth, the writer collected some samples but had lost them subsequently.
In an analysis of these sands they were found to be pure copper which assumed different hues in changing temperatures. One can conclude that the meaning of the Sanskrit word Tambraparani meaning “Carrier of copper” is very appropriate.
The waters of this river helped agriculture in and around Naranammalpuram being fed from Suthamalli canal.
Back to the 1940s: to the eastern side of elephant rocks, there were two shrines buried in the sands, with their terraces alone being visible. Whenever there was a drought, priests used to dig pools in front of the shrines and perform Varuna Japam for hours, all the time standing in knee-deep water. Believe it or not at the end of the third day, rains lashes out the area, bringing floods in its train.
Beginning of the 60’s increasing population around our village demanded sand for constructing houses. Like everywhere else in Tamilnadu Naranammalpuram also witnessed large scale mining of sand, resulting in both the shrines stand to their full size in the midst of water. With all sands disappearing, the river bed is full of sharp rock floor and it is difficult to cross on foot without shedding blood.
Meanwhile as cement factory and township were established in Thalaiyuthu water was drawn for them through pipelines. Initially a pumping station was erected on the southern side for taking water to the town of Palayamkottai. On the other hand water for drinking was made available to the villages around Naranammalpuram only in the new millennium through the efforts of Mr. P H Pandian, Member of Parliament. A high level water tank was built to the south of Venkatesa Perumal Temple and running water was made available to the individual houses.
With sand mining having lowered the level of the river bed, collection of water at the Suthamalli Dam end has also gone down. The flow into the canal has become limited, thus hampering agricultural operations downstream of the canal. It is not uncommon that lands are not cultivated in some years. Another contributing factor is the forcible issue of water for drinking purposes for the Municipalities of Tuticorin and Arumuganeri and the factory townships there. The need to quench the thirst has diminished the production of grain.
In the collection of poems, T V Makarabhushanam wrote:
“from the city of golden paddy fields
Where the showers nod in assonance
While you amble along
Encircled by the soft flowing river
Whose waters remain an elixir
To all folks that cluster on the banks
But of late polluted with rubbish and excrement
Adding to the murky scene that saps life!
The word elixir is amply substantiated by the great chef Arusuvai Natarajan who attributes the taste of Thirunelveli halwa to the water from Tambraparani.
Thursday, September 25, 2008
Welfare Organisations
Prior to the 40’s, the village did not have any organization for social or cultural activity.
Around 1943, there was a Rural Reconstruction Organization, headed by Mr.Devdas of Nagercoil. Assisted by his wife, he educated the villagers in beekeeping, poultry farming and improved agricultural methods. He also created facilities for recreation for the youth such as parallel bars, swing, ball badminton and calisthenics. His efforts helped improve the health of the village youth.
He also encouraged river swimming during the flood season. Boothathan was an expert swimmer who forded the river with the help of a theppa kattai when the floods were heavy. This was an exercise to save people if they were marooned or swept away.
The velar brother, along with Subbiah Thevar of Keezhanatham managed their oars.
Around 1947, Mr.Devadas left the village. The RRC was never revived in independent India.
From 1944 to 1947 a small library called Saraswathi Nilayam was set up in Sivan Koil Street by S Krishna. Every day a few (mostly women) visited the library to borrow magazines. It was closed when the promoter left for college education.
During this period a Grama Sangam was established under the auspices of the Indian National Congress, Messrs M.Shanmuga Thevar, S.Subbiah Konar and V.Muthuswamy were the active office bearers who organizes political meetings and celebrated national remembrance days.
During the struggle for freedom, K.Sundaram Aiyer (a k a Makara Dwaja Sundaram Aiyer) was arrested for his participation in the Civil Disobedience movement in 1932. He was the only congressman in the Agraharam. All others were pro-British, law-abiding citizens. He earned a bit of land meant for the Thyagis but did not survive fro long to enjoy it.
What the land was worth or producing is a matter for argument. It was arid and non-cultivable. (Source: Tirunelveli District Gazetteer)
After a long spell the catholic Brothers got the rural folk into the fold of Lawrence Welfare Society in the late 90s. This society was useful in promoting self help groups. Small savings and mutual lending were encouraged. Teams were brought from Tirunelveli Colleges for National Social Service work every year. Medical camps advised villagers on health and hygiene besides small scale treatments.
Apart from this, members of the society enlisted the support of the villagers to revive the Mangammal Salai in the year 1999. each subscribed some contribution. The school authorities also donate some amounts of money. Under the we-for-ourselves help scheme, they leveled the village road, retrieval parts of the ancient road near Sri Rama temple and laid a motorable road. A mini bus service started operating between Tirunelveli Junction and our village via a diversion from the western side of the Aezhu Panai. This has proved to be a useful means of accessibility to the village. Although some assistance was accorded initially by the DRDA, regular maintenance is not extended. It is common to see the ravaged of rain during monsoon, throwing this means of communication into disarray.
Naranammalpuram welfare society
Concerned at the travails undergone by the villages, some of the villagers living in Chennai organized themselves and formed a welfare society on 6th October 2001 with 20 members. It was officially registered on 8th November 2001. the Regn No. is 301/2001.
Ever since inception the society has served the village in many respects.
Around 1943, there was a Rural Reconstruction Organization, headed by Mr.Devdas of Nagercoil. Assisted by his wife, he educated the villagers in beekeeping, poultry farming and improved agricultural methods. He also created facilities for recreation for the youth such as parallel bars, swing, ball badminton and calisthenics. His efforts helped improve the health of the village youth.
He also encouraged river swimming during the flood season. Boothathan was an expert swimmer who forded the river with the help of a theppa kattai when the floods were heavy. This was an exercise to save people if they were marooned or swept away.
The velar brother, along with Subbiah Thevar of Keezhanatham managed their oars.
Around 1947, Mr.Devadas left the village. The RRC was never revived in independent India.
From 1944 to 1947 a small library called Saraswathi Nilayam was set up in Sivan Koil Street by S Krishna. Every day a few (mostly women) visited the library to borrow magazines. It was closed when the promoter left for college education.
During this period a Grama Sangam was established under the auspices of the Indian National Congress, Messrs M.Shanmuga Thevar, S.Subbiah Konar and V.Muthuswamy were the active office bearers who organizes political meetings and celebrated national remembrance days.
During the struggle for freedom, K.Sundaram Aiyer (a k a Makara Dwaja Sundaram Aiyer) was arrested for his participation in the Civil Disobedience movement in 1932. He was the only congressman in the Agraharam. All others were pro-British, law-abiding citizens. He earned a bit of land meant for the Thyagis but did not survive fro long to enjoy it.
What the land was worth or producing is a matter for argument. It was arid and non-cultivable. (Source: Tirunelveli District Gazetteer)
After a long spell the catholic Brothers got the rural folk into the fold of Lawrence Welfare Society in the late 90s. This society was useful in promoting self help groups. Small savings and mutual lending were encouraged. Teams were brought from Tirunelveli Colleges for National Social Service work every year. Medical camps advised villagers on health and hygiene besides small scale treatments.
Apart from this, members of the society enlisted the support of the villagers to revive the Mangammal Salai in the year 1999. each subscribed some contribution. The school authorities also donate some amounts of money. Under the we-for-ourselves help scheme, they leveled the village road, retrieval parts of the ancient road near Sri Rama temple and laid a motorable road. A mini bus service started operating between Tirunelveli Junction and our village via a diversion from the western side of the Aezhu Panai. This has proved to be a useful means of accessibility to the village. Although some assistance was accorded initially by the DRDA, regular maintenance is not extended. It is common to see the ravaged of rain during monsoon, throwing this means of communication into disarray.
Naranammalpuram welfare society
Concerned at the travails undergone by the villages, some of the villagers living in Chennai organized themselves and formed a welfare society on 6th October 2001 with 20 members. It was officially registered on 8th November 2001. the Regn No. is 301/2001.
Ever since inception the society has served the village in many respects.
Tuesday, September 23, 2008
POPULATION
Naranammalpuram Panchayat was constituted on 1st October 1961 (First grade) in an area of 11.123 sq.kms and 14 wards. The population figures are
1991 (1st) 2001 (2nd)
Men 7,561 7,664
Women 7,323 7,575
---------- ----------
14,884 15,223
---------- ----------
Wards 14 21
Area 11.123 sq.kms 18.13 sq.kms
No. of streets 256
No. of houses 5,272
Wells 1
Hand pumps 99
Power pumps 1
Sce connections 1976
No. of fountains 40
LPCD 50
Water service periodicity Daily
The rural population of Naranammalpuram alone was 3,000 in the 30s.
The area under wet cultivation was 1,400 acres. (Tirunelveli District Gazetteer 2002)
The figures given are those of the NPM Town Panchayat which includes Anathakrishnapuram, Aravangulam, Kattudaiyar Kudyiruppu, Kuruchikulam, Vannan Pacheri and parts of Thalaiyuthu.
This population composed of various castes of Hinduism a few Muslims till the 50’s. after the arrival of the Catholics to run the school, a few Christians also have settled in the village.
Although most communities were engaged in agriculture, some were weavers toddy tappers and potters.
The advent of a cement factory in Thalaiyuthu was a boon to the unemployed. Gradually more young men gave up agriculture in favour of industrial jobs. This lead to increased wages for agricultural labour. Dearth of local labour forced the import of hands from other districts.
Input costs rising enormously agriculture proved less profitable, lands were sold and new owners ruled the roast.
The few Muslim families were expert masons. Most of the houses built between 1940 and 1965 were mainly the hand work of Alla Pichai Rowther and his nephews Basha and Abdullah.
With the departure of educated youth for employment in Bombay and other cities, houses in the agraharam were sold to the needy. Now the Perumal Sannadhi Street and Sivan Koil Street have a mixed population. Approximately 15 Brahmin families continue to live there. No guessing is needed – all of them are retired people.
All other residents are Thevars and Yadhavas.
Naranammalpuram is a town Panchayat in the selection grade. Over the years, presidents held office by rotation of different communities. This had now been replaced by an election process. Ms.Muthamizh Selvi is the president in 2007. She succeeded Pechi Pandian.
1991 (1st) 2001 (2nd)
Men 7,561 7,664
Women 7,323 7,575
---------- ----------
14,884 15,223
---------- ----------
Wards 14 21
Area 11.123 sq.kms 18.13 sq.kms
No. of streets 256
No. of houses 5,272
Wells 1
Hand pumps 99
Power pumps 1
Sce connections 1976
No. of fountains 40
LPCD 50
Water service periodicity Daily
The rural population of Naranammalpuram alone was 3,000 in the 30s.
The area under wet cultivation was 1,400 acres. (Tirunelveli District Gazetteer 2002)
The figures given are those of the NPM Town Panchayat which includes Anathakrishnapuram, Aravangulam, Kattudaiyar Kudyiruppu, Kuruchikulam, Vannan Pacheri and parts of Thalaiyuthu.
This population composed of various castes of Hinduism a few Muslims till the 50’s. after the arrival of the Catholics to run the school, a few Christians also have settled in the village.
Although most communities were engaged in agriculture, some were weavers toddy tappers and potters.
The advent of a cement factory in Thalaiyuthu was a boon to the unemployed. Gradually more young men gave up agriculture in favour of industrial jobs. This lead to increased wages for agricultural labour. Dearth of local labour forced the import of hands from other districts.
Input costs rising enormously agriculture proved less profitable, lands were sold and new owners ruled the roast.
The few Muslim families were expert masons. Most of the houses built between 1940 and 1965 were mainly the hand work of Alla Pichai Rowther and his nephews Basha and Abdullah.
With the departure of educated youth for employment in Bombay and other cities, houses in the agraharam were sold to the needy. Now the Perumal Sannadhi Street and Sivan Koil Street have a mixed population. Approximately 15 Brahmin families continue to live there. No guessing is needed – all of them are retired people.
All other residents are Thevars and Yadhavas.
Naranammalpuram is a town Panchayat in the selection grade. Over the years, presidents held office by rotation of different communities. This had now been replaced by an election process. Ms.Muthamizh Selvi is the president in 2007. She succeeded Pechi Pandian.
TEMPLES
In the continuous Panchayat division between Senthimangalam (north) and Ananthakrishnapuram, there are there are 16 temples. They are
AruganKulam 6
Naranammalpuram 8
Ananthakrishnapuram 2
The Venkatesa Perumal Temple, Sri Rama, two for Lakshminarayana are of vaishnavite denomination. So is the popular Ettezhuthu Perumal temple of Mela AruganKulam.
There are two big temples for Ramalinga Swamy and Viswanatha Vinayaka is worshipped in three. All other are for Grama Devathas. To the South of the school, a small shrine with an idol of Lord Siva was erected to commemorate the memory of a saint who lived and attained Samadhi in Naranammalpuram. This shrine is maintained by Mr.N.Sivaraman, and industrialist of Chennai.
The Ashtabandhana Kumbhabishekam of Venkatesa Temple was performed in 2003 after a lapse of 42 years. This was followed by Kumbhabishekam at the temples of Sri Rama, Viswanatha and Lakshmi Narayana Perumal (Anantha Krishnapuram) in the successive years.
The Moondru Yugam Konda Amman temple Kumbhabishekam was performed in August 2008.
Till few years ago, Dussara festival was held at the Uchinimakali Temple. This attracted rural arts such as Pavai Koothu and silamba attam. Mooka Velar and his brother Boogesa Varadar (Poothathan) were known as Vadhyars (grand masters) for silambam, a kind of martial art. Basha and Abdullah were highly proficient in swinging the sticks. All night performances of Nagaswaram and Pambai Kottu were much enjoyed.
Business stalls sold flowers, fruits, handicrafts and sweetmeats.
(Source Tirunelveli Dt.Gazatteer 2001)
In the new millennium, the festivals at Ettezhuthu Perumal Temple draw large member of devotees.
Apart from these a common “kodai” is celebrated every year – sort of thanks giving day.
The one event that shook the devotees in the year 2001 when miscreants broke open the Perumal Temple and stole the Utsavar Idols. Later, these were recovered in a maimed condition a year later. Meanwhile Smt Vasuki grand daughter of Shri Rangaswamy Iyengar donated similar idols prior to the Samprokshanam.
(Details on these were reported in the form of an article by S.Krishna in The Hindu dated 13th June 2003. Available in the website of The Hindu – www.thehindu.com)
AruganKulam 6
Naranammalpuram 8
Ananthakrishnapuram 2
The Venkatesa Perumal Temple, Sri Rama, two for Lakshminarayana are of vaishnavite denomination. So is the popular Ettezhuthu Perumal temple of Mela AruganKulam.
There are two big temples for Ramalinga Swamy and Viswanatha Vinayaka is worshipped in three. All other are for Grama Devathas. To the South of the school, a small shrine with an idol of Lord Siva was erected to commemorate the memory of a saint who lived and attained Samadhi in Naranammalpuram. This shrine is maintained by Mr.N.Sivaraman, and industrialist of Chennai.
The Ashtabandhana Kumbhabishekam of Venkatesa Temple was performed in 2003 after a lapse of 42 years. This was followed by Kumbhabishekam at the temples of Sri Rama, Viswanatha and Lakshmi Narayana Perumal (Anantha Krishnapuram) in the successive years.
The Moondru Yugam Konda Amman temple Kumbhabishekam was performed in August 2008.
Till few years ago, Dussara festival was held at the Uchinimakali Temple. This attracted rural arts such as Pavai Koothu and silamba attam. Mooka Velar and his brother Boogesa Varadar (Poothathan) were known as Vadhyars (grand masters) for silambam, a kind of martial art. Basha and Abdullah were highly proficient in swinging the sticks. All night performances of Nagaswaram and Pambai Kottu were much enjoyed.
Business stalls sold flowers, fruits, handicrafts and sweetmeats.
(Source Tirunelveli Dt.Gazatteer 2001)
In the new millennium, the festivals at Ettezhuthu Perumal Temple draw large member of devotees.
Apart from these a common “kodai” is celebrated every year – sort of thanks giving day.
The one event that shook the devotees in the year 2001 when miscreants broke open the Perumal Temple and stole the Utsavar Idols. Later, these were recovered in a maimed condition a year later. Meanwhile Smt Vasuki grand daughter of Shri Rangaswamy Iyengar donated similar idols prior to the Samprokshanam.
(Details on these were reported in the form of an article by S.Krishna in The Hindu dated 13th June 2003. Available in the website of The Hindu – www.thehindu.com)
Sunday, September 21, 2008
Health
HEALTH
Situated between the elementary school and Pillayar Koil is the Rural Maternity Centre, built on a piece of land donated by S.Subbiah Konar. It was opened by Shri K.Kamaraj, the then Chief Minister.
This centre is served by a qualified health visitor who is a maternity assistant. She visits the centre on alternate days as she has to take care of some more villages. Some specifics and OTC drugs are available here for minor ailments but no other first aid help is available. The villagers have therefore have to resort to a visiting private medical practitioner on travel to Tirunelveli for medical treatment.
Many a villager who has suffered a stroke or serious ailment has died in the past on their way to the hospital in Tirunelveli.
After the advent of the Welfare Society, representatives have been made to successive Health Minister to upgrade the Maternity Centre into a Public Health Centre. The response is lukewarm.
Meanwhile the Society has repaired the roof, furniture and electrical connections. A couple of well wishers have donated ceiling fans and a refrigerator.
Situated between the elementary school and Pillayar Koil is the Rural Maternity Centre, built on a piece of land donated by S.Subbiah Konar. It was opened by Shri K.Kamaraj, the then Chief Minister.
This centre is served by a qualified health visitor who is a maternity assistant. She visits the centre on alternate days as she has to take care of some more villages. Some specifics and OTC drugs are available here for minor ailments but no other first aid help is available. The villagers have therefore have to resort to a visiting private medical practitioner on travel to Tirunelveli for medical treatment.
Many a villager who has suffered a stroke or serious ailment has died in the past on their way to the hospital in Tirunelveli.
After the advent of the Welfare Society, representatives have been made to successive Health Minister to upgrade the Maternity Centre into a Public Health Centre. The response is lukewarm.
Meanwhile the Society has repaired the roof, furniture and electrical connections. A couple of well wishers have donated ceiling fans and a refrigerator.
Thursday, September 18, 2008
Education
EDUCATION
Prior to independence the level of education was limited in the village. It was mainly the domain of the Brahmins who sent their wards to the schools in Tirunelveli and Palayamkottai. The well heeled ones even rented out small portions of houses in the towns and set up their families in order that children may be within easy reach of schooling requirements.
Credit must go to Shri N G Neelakanta Iyer for running a Thinnai pallikoodam in the front of his house in the agraharam which is known as Perumal Sannadhi Street. He was reported to be a teacher in Thiruvananthapuram but migrated to his native village in the early 30s. In the mid-thirties, Shri Venkatabanu Iyer of Thiruvannathapuram started an aided school up to the higher elementary school supported by the District Board. This school gained popularity as there were no schools in the neibhourhood. Around the year 1940, there were more than 150 pupils including those from Rajavallipuram, Palamadai, Thiruvannathapuram and Keezhanatham (the last two were on the other side of the river). Rent free accommodation was extended to him by the village in the Bajanai Madam at the Eastern end of the agraharam.
The burden of running an institution with a larger attendance but without adequate funds frustrated the headmaster Venkatabanu Iyer. Some kind of misunderstanding arose between him and the villagers and he was forced to quit.
The village elders had in the meantime opened a parallel school in two houses (Venkateswara Vidyalaya) and ran it for one year. Here again, lack of funds and infrastructure impeded their cause. So, they invited the Brothers of Sacred Heart of Jesus at Palayamkottai to run the school on their own terms. Thus was born the St.Joseph’s Higher Elementary School in 1943. As masters in the field of education, they have run the school successfully. The school was upgraded into a high school in the year 1998.
Over 400 students are now pursuing their education now.
Apart from this school, other schools in Thalaiyuthu and Tirunelveli also attract students from Naranammalpuram and adjoining villages. The availability of bus transport has, facilitated even the Dalit children to be educated. Even some school vans are seen transporting children.
The mention of “Dalit children” should not be misunderstood. It only denotes the progress of even poor people and their realization of the importance of education.
It is noteworthy that the school has registered a cent-percent pass in the SSLC examination for five years in a row between 2000 and 2007 AD. The school authorities also help the brighter students to gain admission in colleges.
The Naranammalpuram Welfare Society awards Rs. 1,000/. To the student who scores the highest marks in the SSLC examination from the year 2002-03. About 20 poor students are supplied with note-books by the society.
A library opened in 1958 in functioning in the village to the north of Bazaar Street. Built on a land which was once a rice field the building is in a low lying area, right next to an inundation channel. In the early 2000s, the area was flooded due to heavy rains. The level of water rose to such an extent that most of the books were washed away. A representation was sent to the Director of libraries in 2005 to relocate the library to a more comfortable location. It has met with little success.
With such educational facilities, the literacy rate is 75% which is much higher than the national average.
Literates
Males 79%
Females 68%
Prior to independence the level of education was limited in the village. It was mainly the domain of the Brahmins who sent their wards to the schools in Tirunelveli and Palayamkottai. The well heeled ones even rented out small portions of houses in the towns and set up their families in order that children may be within easy reach of schooling requirements.
Credit must go to Shri N G Neelakanta Iyer for running a Thinnai pallikoodam in the front of his house in the agraharam which is known as Perumal Sannadhi Street. He was reported to be a teacher in Thiruvananthapuram but migrated to his native village in the early 30s. In the mid-thirties, Shri Venkatabanu Iyer of Thiruvannathapuram started an aided school up to the higher elementary school supported by the District Board. This school gained popularity as there were no schools in the neibhourhood. Around the year 1940, there were more than 150 pupils including those from Rajavallipuram, Palamadai, Thiruvannathapuram and Keezhanatham (the last two were on the other side of the river). Rent free accommodation was extended to him by the village in the Bajanai Madam at the Eastern end of the agraharam.
The burden of running an institution with a larger attendance but without adequate funds frustrated the headmaster Venkatabanu Iyer. Some kind of misunderstanding arose between him and the villagers and he was forced to quit.
The village elders had in the meantime opened a parallel school in two houses (Venkateswara Vidyalaya) and ran it for one year. Here again, lack of funds and infrastructure impeded their cause. So, they invited the Brothers of Sacred Heart of Jesus at Palayamkottai to run the school on their own terms. Thus was born the St.Joseph’s Higher Elementary School in 1943. As masters in the field of education, they have run the school successfully. The school was upgraded into a high school in the year 1998.
Over 400 students are now pursuing their education now.
Apart from this school, other schools in Thalaiyuthu and Tirunelveli also attract students from Naranammalpuram and adjoining villages. The availability of bus transport has, facilitated even the Dalit children to be educated. Even some school vans are seen transporting children.
The mention of “Dalit children” should not be misunderstood. It only denotes the progress of even poor people and their realization of the importance of education.
It is noteworthy that the school has registered a cent-percent pass in the SSLC examination for five years in a row between 2000 and 2007 AD. The school authorities also help the brighter students to gain admission in colleges.
The Naranammalpuram Welfare Society awards Rs. 1,000/. To the student who scores the highest marks in the SSLC examination from the year 2002-03. About 20 poor students are supplied with note-books by the society.
A library opened in 1958 in functioning in the village to the north of Bazaar Street. Built on a land which was once a rice field the building is in a low lying area, right next to an inundation channel. In the early 2000s, the area was flooded due to heavy rains. The level of water rose to such an extent that most of the books were washed away. A representation was sent to the Director of libraries in 2005 to relocate the library to a more comfortable location. It has met with little success.
With such educational facilities, the literacy rate is 75% which is much higher than the national average.
Literates
Males 79%
Females 68%
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