the kerala story essay in english

Essay on Kerala in English (150, 200, 250, 500 Words)

Here, we’ve presented essays on “Kerala” in 150, 200, 250 & 500 word samples. All the essays will be helpful for students of all classes i.e. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11 & class 12.

Table of Contents

Essay on Kerala in 150 Words

Introduction.

Kerala, often referred to as “God’s Own Country,” is a state located in the southern part of India. Renowned for its lush greenery, backwaters, and diverse culture, Kerala attracts tourists from all over the world. Its unique geographical features, including the Western Ghats and the Arabian Sea, contribute to its rich biodiversity.

Geography and Natural Beauty

Kerala’s geography is characterized by its coastal plains, rolling hills, and serene backwaters. The Western Ghats, a UNESCO World Heritage Site, adorn its eastern border, hosting a variety of flora and fauna. The state’s extensive network of rivers and lakes, such as the famous Vembanad Lake, adds to its natural charm, offering opportunities for activities like boating and houseboat cruises.

Cultural Heritage

Kerala boasts a vibrant cultural heritage, deeply rooted in traditions and rituals. The state is known for its classical dance forms like Kathakali and Mohiniyattam, as well as its distinctive music and art. Ayurveda, the ancient system of medicine, thrives here, attracting health-conscious travelers seeking rejuvenation and wellness therapies.

In conclusion, Kerala’s allure lies in its harmonious blend of natural beauty, cultural richness, and warm hospitality. Whether it’s exploring the tranquil backwaters, indulging in traditional cuisine, or experiencing colorful festivals, a visit to Kerala promises a memorable and enriching experience for all.

Kerala Essay in 200 Words

Kerala, situated on the southwestern coast of India, is a state renowned for its natural beauty, vibrant culture, and rich heritage. Often referred to as “God’s Own Country,” Kerala is a popular tourist destination known for its picturesque landscapes, backwaters, and diverse wildlife.

Geography and Ecology

The geography of Kerala is diverse, encompassing coastal plains, fertile valleys, and dense forests. The Western Ghats, with their lush greenery and diverse flora and fauna, are a prominent feature of the state. Kerala’s backwaters, consisting of interconnected lakes, rivers, and lagoons, provide a unique ecosystem that supports a variety of aquatic life and is a major tourist attraction.

Cultural Diversity

Kerala is home to a rich tapestry of cultures and traditions. Its population comprises people from various religious and ethnic backgrounds, coexisting harmoniously. The state is known for its classical dance forms, such as Kathakali and Mohiniyattam, as well as its vibrant festivals like Onam and Vishu, which celebrate the state’s agricultural traditions and cultural heritage.

Economic Importance

The economy of Kerala is predominantly driven by agriculture, tourism, and remittances from the large expatriate population. The state’s abundant natural resources, coupled with its skilled workforce and emphasis on education, have contributed to its overall development and economic growth.

In conclusion, Kerala’s allure lies in its breathtaking landscapes, diverse culture, and warm hospitality. Whether one seeks tranquility amidst the backwaters, adventure in the hills, or a glimpse into its vibrant cultural heritage, Kerala offers a truly enriching experience for visitors.

Essay Writing on Kerala in 250 Words

Nestled in the southwestern corner of India, Kerala is a state steeped in history, culture, and natural beauty. With a population of over 35 million people, Kerala is one of the most densely populated states in India. Its unique geographical location, bordered by the Western Ghats on one side and the Arabian Sea on the other, contributes to its rich biodiversity and scenic landscapes.

Historical Significance

Kerala’s history dates back to ancient times, with evidence of human habitation dating as far back as the Neolithic period. The region has been a hub of trade and commerce since the time of the Romans and Greeks, with spices being a major export commodity. In the 15th century, Kerala became a significant center for spice trade, attracting traders from Europe, Arabia, and China.

Social Indicators

Kerala is known for its high literacy rate and robust healthcare system. According to recent data, Kerala boasts a literacy rate of over 95%, surpassing the national average by a significant margin. The state also has a commendable healthcare infrastructure, with a strong network of hospitals and primary healthcare centers catering to the needs of its population.

Environmental Conservation

Kerala has been proactive in environmental conservation efforts, with initiatives aimed at preserving its natural resources and biodiversity. The state is home to several wildlife sanctuaries and national parks, including the Periyar Tiger Reserve and Silent Valley National Park, which are vital for the protection of endangered species and ecosystems.

Tourism plays a significant role in Kerala’s economy, with millions of domestic and international tourists visiting the state each year. The serene backwaters, picturesque hill stations, and pristine beaches attract travelers seeking tranquility and relaxation. The tourism industry contributes significantly to Kerala’s revenue and employment opportunities.

Kerala’s cultural heritage is rich and diverse, with influences from various religions and traditions. The state is known for its classical dance forms, music, literature, and cuisine. Festivals like Onam and Thrissur Pooram showcase the vibrant culture and traditions of Kerala, attracting visitors from far and wide.

In conclusion, Kerala’s beauty, history, and cultural richness make it a truly unique destination. With its emphasis on education, healthcare, and environmental conservation, Kerala sets an example for sustainable development. Whether it’s exploring its natural wonders, immersing oneself in its rich heritage, or simply enjoying its warm hospitality, Kerala offers something for everyone.

Writing an Essay on Kerala in 500 Words

Nestled along the Malabar Coast in southwestern India, Kerala is a state celebrated for its lush landscapes, vibrant culture, and progressive social indicators. With a population exceeding 35 million, Kerala stands out as one of India’s most densely populated states. Its unique geography, bordered by the Western Ghats and the Arabian Sea, contributes to its rich biodiversity and scenic beauty.

Historical Legacy

Kerala’s history is steeped in antiquity, with evidence of human settlements dating back to the Neolithic era. The region flourished as a prominent trade hub since ancient times, attracting merchants from across the globe. During the 15th century, Kerala emerged as a key center for spice trade, drawing traders from Europe, Arabia, and China. This historical legacy has left an indelible mark on Kerala’s culture and heritage.

Social Development

Kerala stands as a beacon of social progress in India, boasting impressive literacy rates and healthcare standards. According to recent statistics, Kerala’s literacy rate surpasses 95%, significantly higher than the national average. This emphasis on education has empowered its populace and propelled the state towards socio-economic advancement. Moreover, Kerala’s healthcare system is renowned for its accessibility and quality, with a robust network of hospitals and primary healthcare centers catering to the needs of its citizens.

In recent years, Kerala has made significant strides in environmental conservation and sustainable development. The state is home to numerous wildlife sanctuaries and national parks, including the Periyar Tiger Reserve and Silent Valley National Park, which are crucial for preserving biodiversity. Additionally, Kerala has implemented innovative measures to tackle environmental challenges, such as waste management and renewable energy initiatives.

Economic Landscape

Kerala’s economy is diverse, with agriculture, tourism, and remittances playing pivotal roles. Agriculture remains a primary source of livelihood for a significant portion of the population, with crops like rice, coconut, and spices being cultivated extensively. The tourism sector contributes substantially to Kerala’s revenue, attracting millions of domestic and international visitors each year. Furthermore, Kerala benefits from remittances sent by its large diaspora, particularly from the Middle East, which bolster the state’s economy.

Cultural Tapestry

Kerala’s cultural tapestry is rich and multifaceted, reflecting the convergence of various religions, traditions, and ethnicities. The state is renowned for its classical dance forms like Kathakali and Mohiniyattam, as well as its vibrant festivals such as Onam and Thrissur Pooram. These cultural festivities serve as showcases of Kerala’s heritage, attracting tourists and fostering a sense of communal harmony among its residents.

Technological Advancements

In recent years, Kerala has emerged as a hub for technological innovation and entrepreneurship. The state government has implemented policies to promote the IT and startup sectors, leading to the establishment of numerous tech parks and incubation centers. Kerala’s skilled workforce and supportive ecosystem have positioned it as a leader in sectors like information technology and biotechnology.

In conclusion, Kerala’s journey towards progress and prosperity is marked by its commitment to social welfare, environmental sustainability, and cultural preservation. As a bastion of literacy, healthcare, and inclusive development, Kerala serves as an inspiration for other regions striving for socio-economic advancement. With its breathtaking landscapes, vibrant culture, and dynamic economy, Kerala continues to captivate the world and stands as a shining example of resilience and innovation.

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All you need to know about The Kerala Story and why it’s in the news

​The Kerala Story found itself in the eye of the storm even before its release last week. From bans and tax-breaks to finding mention in Prime Minister Narendra Modi’s speech at an election rally, it’s become the topic du jour. Here’s everything you need to know:​

May 9, 2023

By: Ananya Tawakley

Credit: Sunshine Pictures Official Instagram

What is the movie about

The Kerala Story depicts the conversion of three female nursing students to Islam and their journey to joining the terror organisation ISIS in Afghanistan.​

The cast includes Adah Sharma, Yogita Bihani, Sonia Balani, Siddhi Idnani and Devadarshini.

Credit: Adah Sharma Official Instagram

Producer and director

The movie, which released on May 5, is directed by Sudipto Sen and produced by Vipul Amritlal Shah.

Based on a true story?

The film's makers assert that the movie is a compilation of true stories. Originally, the teaser suggested the movie was based on 32,000 cases, but the number was later revised. The Youtube trailer description now says the film is based on the “true stories of three young girls from different parts of Kerala”.

Banned in certain places

West Bengal, under Mamata Banerjee banned the showing of the movie. In Tamil Nadu, the Tamil Nadu Theatre and Multiplex Owners’ Association withdrew the movie from theatres.

Tax-free in others

On the other hand, BJP-ruled states of Madhya Pradesh and Uttar Pradesh have declared the film tax-free to promote viewership.

PM wades in

In a speech at Bellary, the Prime Minister said, “The movie ‘The Kerala story’ is trying to expose the consequences of terrorism in a society, especially in a state like Kerala which is a beautiful land of hardworking, talented and intellectual people.”​

Petition in Court

The Supreme Court last week refused to intervene in multiple challenges against The Kerala Story. A day later, the Kerala High Court rejected a demand to stay the screening of the film.​

Recent developments

The Supreme Court has agreed to hear a plea against the Kerala High Court’s refusal to stay the movie, on May 15.

Budget and commercial success

The film was reportedly made on an overall budget of ₹40 crore and has collected ₹45.75 crore at the box office after four days.

Not the first controversial film

The Kerala Story is one of several films to have run into controversy for various reasons in recent times – including The Kashmir Files, centred around the 1990s exodus of Kashmiri Hindus from Indian-administered Kashmir, and the Shah Rukh Khan-starrer Pathaan.​

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The Real Kerala Story

The debate on The Kerala Story, though, is not really about the ‘facts’ of the case or the presence of radical organisations in Kerala

Adah Sharma in The Kerala Story

T HE RELEASE OF THE FILM The Kerala Story has raised as shrill a debate as the one over The Kashmir Files and again demonstrated that the freedom of speech argument can cut both ways, testing the capacity of partisans to accept differing points of view. If in the past films that provoked rightwing ire saw public declarations of going to the theatres in solidarity—the same set is slamming The Kerala Story as propaganda and calumny. Social media and even mainstream media are bubbling over with outrage on the one hand and a sense of vindication on the other.

Given the film’s subject, which draws its theme from the activities of radical outfits like the banned Popular Front of India (PFI) and controversial preacher Zakir Naik’s Islamic Research Foundation aimed at luring non-Muslims to con­vert to Islam, it is hardly a surprise that The Kerala Story has quickly become part of the political discourse. Some Bharatiya Janata Party (BJP)-ruled states made the film tax-free. Uttar Pradesh Chief Minister Yogi Adityanath met the production team and is expected to see the film with his ministerial colleagues. West Bengal Chief Minister Mamata Banerjee banned the film in the state on the grounds that its screening could be detrimental to harmony and law and order.

The film meanwhile opened to a creditable `8 crore earnings on its first day and raked in more than `45 crore in four days. The initial discussion on the film centred on the claim, which has since been retracted, that some 32,000 Hindu and Christian girls were converted to Islam and ended up as Islamic State (IS) recruits. The film’s mak­ers said the claim was based on a former Kerala chief minister’s statement in the state Assembly. Several commentators challenged the computation but despite the duelling over numbers, the debate rages. BJP leaders called on Chief Minister Pinarayi Vijayan to reveal the “correct” number of IS recruits from the state in response to the CPM leader denounc­ing the film as Sangh propaganda. A polarising discussion is set to become even more heated as The Kerala Story becomes a lightning rod for contending political ideologies.

The plot is based on the story of four women from Kerala who converted to Islam and married Muslims (in some cases, the husbands were themselves converts), and travelled to Afghanistan to participate in the jihad launched by IS. They ended up in a jail in Afghanistan where they were interviewed by a National Investigation Agency (NIA) team which found them to be heavily radicalised. They had not anticipated the levels of violence they witnessed but remained wedded to the IS ideology even after their husbands’ deaths. As far as this account goes, the stories are based on real-life cases. The operational aspects of the “conversions”, which typically involve friends, colleagues, hostel or college mates, and acquaintances speaking of the truly egali­tarian and liberating nature of their faith, introduction to persons working for so-called charitable trusts linked to organisations like PFI, formal acceptance of a new religious identity and, often enough, marriage to a co-religionist have been well documented by NIA and Kerala police. Were these cases of love jihad? Theindi­viduals were certainly targeted for conversion in an organised manner and, often enough, lost contact with their families.

The numbers vary, but NIA cases and news reports point to some 50-odd cases of Indian nationals from Kerala having left the country to join IS. Most of these individuals were Muslims and they were radicalised by networks promoting IS ideology, urging the faithful to fight in Syria. In some cases, married couples and young children left India, and are missing. In other instances, there are reports of individuals being killed in the fighting in Syria. The children, some as young as two, are reported missing. The investigation by NIA followed families report­ing the missing persons, many of whom were subsequently charged under the Unlawful Activities Prevention Act (UAPA). In other instances, closer cooperation between India and the Gulf countries saw individuals being deported to India due to extremist activities. NIA has regularly busted Kerala-based modules planning terrorist activities like the Kanakamala case, where a group called Ansar-ul-Khalifa was planning attacks in the state and in Tamil Nadu. While The Kerala Story discus­sion centres on the activities of individuals and entities that seek to convert people (in this case, women) from other faiths to Islam, the state has been the hotbed of radical leaders and outfits, the latest being PFI which gained a higher profile than its predecessors.

The debate on The Kerala Story , though, is not really about the ‘facts’ of the case or the presence of radical organisations in Kerala. It is not that if the film’s makers had not made a claim about 32,000 women, its detractors would have dropped their objections. Rather, critics have argued that the film vitiates the state’s otherwise serene traditions of comity and defames a community. The political debate, however, did not start with the film. In 2006, the Kerala Assembly passed a resolution calling for the release of hardline Muslim preacher Abdul Nasser Madani, known for his communally charged speeches and an accused in the 1998 Coimbatore blasts case. (He was later discharged, but 53 co-accused were convicted.) Interestingly, earlier this year, a senior CPM leader sought “hu­manitarian” treatment for Madani who is in jail in Karnataka in connection with the 2008 Bengaluru serial blasts case. BJP has consistently attacked both CPM and Congress for “ap­peasement” politics and for allowing organisations like PFI and its clones to grow despite being aware of the danger they posed. It is true that senior CPM and Congress leaders have spoken of the threat posed by PFI. The Kerala government fully cooperated with the recent crackdown by the Centre on PFI, but its record on curbing the organisation has most par­ties involved looking the other way.

The politics over the film ties in with BJP’s advocacy of laws against love jihad with some states, where it is in office, adopt­ing such legislation. There are “anti-conversion” laws that make it mandatory for a person changing her faith to report the matter to a magistrate. The more unapologetic approach to religio-cultural issues is based on the assessment that there is a greater public receptivity than was the case. The argument favouring such interventions is that provocative actions by radical groups sour inter-community relations and disturb social harmony. The other side, comprising BJP’s opponents and the Left-leaning intelligentsia, sees this as a bid to target and demonise Muslims as a whole. The frequently reported actions of radical organisations—all share hardline religious beliefs—are an undeniable fact. It is true that this has given rise to hatemongers claiming to represent “Hindu” interests. But The Kerala Story , irrespective of how it is regarded, brings to the fore a much-needed conversation that, despite its rau­cous notes, might bring about a better recognition of schisms and the sources of discord in society.

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The Kerala Story: Layers Of Fear-Mongering And WhatsApp Forwards Stacked Together With Awful Filmmaking

Spoiler alert: This is a review of the film ‘The Kerala Story’ .

“ Ek seedhi saadhi nursing student ko kaise suicide bomber banata hai” (How is a nursing student moulded to be a suicide bomber) the protagonist of the film The Kerala Story, Shalini (Adah Sharma) who converted to be Fatima and was travelling to Syria to join ISIS says with teary eyes before she shares her story with the Afghan security officials sitting in the UN Incarceration centre. She says it’s not just her’s but 30,000 girls from Kerala who have gone missing in Afghanistan, Yemen and Syria. The subject demands a sensitive and critical understanding of the social fabric and how women manoeuvre it. But, the way director Sudipto Sen and producer Vipul Shah have approached the subject is contentious if not ridiculous.

A muddled plot in fictional geography: The Kerala Story

The Kerala story tells the tale of 3 young girls from Kerala targeted by an unlawful terror outfit, persuading them to convert to Islam and join them with arms to fight for establishing an Islamic caliphate. The story follows Shalini Unnikrishnan who meets Geetanjali, Nimah and Asifa as her fellow roommates once she moves to Kasaragod for her nursing studies. Just like any other Muslim character portrayed in propaganda films, Asifa has only one goal and that is to convert these 3 girls.

Director Sudipto Sen claims that the movie is the product of his extensive research on the issue of conversion and trafficking done by terror outfits. In fact, this is his second creation addressing the issue, the first was a documentary titled ‘ In The Name Of Love – Melancholy Of God’s Own Country ’ released in 2021. The search for this lead me to an article by him in Firstpost in which he explains how he was petrified to see villages in Malappuram following the Sharia law. But two years later, when his “fact” was included in the movie, it was Kasaragod which has villages with Sharia law.

She introduces them to her cousin Ramiz and his friends who are tasked to convert them in the pretext of love. The local Islamic centre acts as their mission headquarters and the priests there are their mission commanders. While Shalini falls “prey” to their sinister plan and soon finds herself in Afghanistan with her husband, the other two resists and have to pay a price for it. The story is told through the eyes of Shalini at the UN incarceration centre in Afghanistan. 

Being from Malappuram, it was obvious to think of where are these villages in Malappuram that I could never see. The Malappuram that I’m used to is the one in which Hindu-Muslim unity and solidarity are stronger and communities celebrate together irrespective of what religion they practise. But to give the director a fair chance, I will inconveniently forget that I am from Kerala and that too from Malappuram. 

It would be normal for anyone to assume that a movie titled The Kerala Story would put some effort into showing the state in its true essence. However, barring the few shots of Kathakali and backwaters that flashes during a song, the maker’s portrayal of Kerala would leave even the natives feeling alienated from their state.

Also Read: Extrapolated Numbers, Manipulated Facts, And Hysteric Dialogues In The Kerala Story

Despite the language of the movie being Hindi, it remains a mystery why did the director force the non-native cast to occasionally rumble a few Malayalam words here and there. While Adah Sharma who plays the lead character Shalini Unnikrishnan struggled to pronounce Thiruvananthapuram, the district where her character is from, the performance of others with their Malayalam portion sounded equally incongruous. 

Portrayal of women, Muslims and the authenticity of director’s research

Everyone has the right to tell or narrate stories in the manner that they deem pleasing. However, if you claim that the story you are sharing is of 30,000 women, you should give your characters a basic level of intellect unless you want to tell them that you are blatantly sexist. The movie has a fair share of monotonous monologues by Asifa questioning the legitimacy of Hindu gods, justifying Allah is the true god and all Kaafirs (Non-believers) are going to hell which is 70 times hotter than worldly fire.

It may be *your* Kerala story. It is not *our* Kerala story. pic.twitter.com/Y9PTWrNZuL — Shashi Tharoor (@ShashiTharoor) April 30, 2023

Though the movie shows that Shalini comes from a practising Hindu family and Geetanjali from a staunch communist background, not even once do they find a reason to put up a strong debate against Asifa’s ridiculous arguments, instead, they fall for her lectures. Throughout the movie, it is portrayed through the lead characters that the Hindu women are extremely vulnerable and are prone to fall for the traps of anyone who shows them little care and affection.

Had he spent the time that he claims to have spent in Kerala, Sudipto Sen would have known that the Pathani suit is not a common wear among the Kerala Muslim men, or that the Muslim grooms in Kerala don’t wear a sehra (A headdress that is commonly worn by the grooms in north-India), or the ijabo qubool, which is not a practice that Muslims in Kerala are aware of. The Muslims in The Kerala Story don’t stop at being shady but transgress into the territory of evil with everyone having terror links and one agenda, that is to convert all Hindu girls to become suicide bombers.

Had he spent the time that he claims to have spent in Kerala, Sudipto Sen would have known that the Pathani suit is not a common wear among the Kerala Muslim men, or that the Muslim grooms in Kerala don’t wear a sehra (A headdress that is commonly worn by the grooms in north-India), or the ijabo qubool, which is not a practice that Muslims in Kerala are aware of. The Muslim characters in The Kerala Story don’t stop at being shady but transgress into the territory of evil with everyone having terror links and one agenda, which is to convert all Hindu girls to become suicide bombers.

Bollywood usually follows a good-Muslim bad-Muslim narrative, a Muslim man or woman as a flag bearer of secularism and patriotism to give a speech to the terrorists on who is a ‘true or good Muslim’. But in this movie, there are no binaries and good Muslims do not exist! 

The makers of the film ‘The Kerala Story’ are proud that this film has been endorsed by Prime Minister Modi himself. Need I say more https://t.co/5u3N4uSqqs — Rana Ayyub (@RanaAyyub) May 5, 2023

A film isn’t the ideal space to debunk facts and figures, but The Kerala Story rides on the isolated experiences of 3 women and magnifies to show it as a universal fact, hence it calls for a fact-check. The movie claims that there are over 30,000 women who are converted to Islam but this is actually an inflated figure based on a statement by Oommen Chandy in the year 2012, who was the then chief minister of Kerala. He submitted in the state legislature that around 2800 women are converted to Islam from the period of 2006 to 2012. The director then calculated the data for 10 years taking the given number as a yearly count of conversions.

Also Read: ‘The Kashmir Files’: India’s ‘Schindler’s List’ Or Right-Wing Extremist Propaganda?

Apparently, Sudipto Sen thought that statistical data can be calculated the way it pleases him. According to the same report, there is no proof of forced conversions in the state or of the mass missing of girls who have joined ISIS and have gone to Syria, Yemen or Afghanistan. In fact, if we consider recent data , the major share of conversions are happening from other religions to Hinduism. It is interesting to note that now the makers of the film are saying the number is not 32,000 but 3.

The message and the target audience

Apart from the subject and the statistics, is this a good movie? Sadly, the answer is no. In terms of performance, Adah Sharma has pitched in a modest attempt to make Shalini a convincing specimen but falls short due to the limitations or the atrocity of the screenplay. The screenplay tends to rely on amplification of shock and sorrow and the way the cast has delivered it surely will take the attention away from the screen. The non-linear narrative of storytelling from Shalini’s point of view could not be stitched well that the movie-watching experience feels more like a ride on a bumpy road, jolty. The obvious background scores make the experience often weary. 

Makers haven’t even left room for the audience to make their own assumptions, everything is spoon-fed since the beginning of the movie. The film has ample close-up shots of lead characters with tears gushing out saying ‘ We were brainwashed ’ or how they were groomed to be suicide bombers. However, the reality is that The Kerala Story will still be a success and that is because the target audience of this movie is not those who know about Kerala or those who know Kerala Muslims.

The question of whether this movie is propaganda has no scope since the movie makes it evident with all the tropes. Shalini and her husband are advised by their handler in Afghanistan to say that they are with ‘Amnesty International’ when they cross the checkpoint. In another instance, Geetanjali’s character tells her father how he had time to learn ‘communism’ which is a foreign ideology but never found the time to teach her Hinduism.

Makers haven’t even left room for the audience to make their own assumptions, everything is spoon-fed since the beginning of the movie. The film has ample close-up shots of lead characters with tears gushing out saying ‘ We were brainwashed ’ or how they were groomed to be suicide bombers. However, the reality is that The Kerala Story will still be a success and that is because the target audience of this movie is not those who know about Kerala or those who know Kerala Muslims. It targets those who have heard “stories” of Hindu suffering and Islamic terrorism in the state. For them, this movie is enough proof that those stories were real.

Also Read: Freedom Fight Review: Malayalam Anthology On Countering Oppression Through Revolution Rather Than Reaction

Sitting at a theatre in Gurugram, I asked a lady sitting next to me about how she is finding it, to which she replied, “ I mean, this is the reality right? ” and that is the success of this movie. 

Muhammed Raees KC is a development professional from Malappuram, Kerala. A social work graduate from TISS, he is currently a social impact practitioner in a leading consultancy firm.

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How a Low-Budget Hindi Film Ignited Deadly Religious Tension

I t was just another Saturday in Akola, a small city in the western Indian state of Maharashtra, when a heated argument on social media over a controversial film called The Kerala Story quickly escalated into deadly violence.

According to local reports , screenshots of the conversation, which was steeped in religious insults, quickly went viral. Within hours, a huge crowd marched to the police station to complain about hate speech while another began to pelt stones and vandalize homes and vehicles. The violence has led to the death of one man identified as 40-year-old named Vilas Gaikwad, while eight others were severely injured and hundreds more were arrested by the local police. The authorities also cut Internet services, imposed curfews, and appealed for peace to try and bring the situation under control.

But the saga surrounding The Kerala Story is far from over. The low-budget Hindi film directed by Sudipto Sen, which was released in cinemas last Friday, tells the fictional story of three women from the southern state of Kerala who are lured into joining the Islamic State (IS) group after being converted to Islam. The filmmakers claim the film is based on years of research, but critics have panned it as propaganda aimed to stoke religious disharmony and Islamophobia.

Since its release, the film has received an equal amount of support and disdain: while many leaders from the ruling Bharatiya Janata Party (BJP), including Prime Minister Narendra Modi, have praised it, some state governments like West Bengal and Tamil Nadu have refused to screen it at cinemas in an effort to control communal tensions. Now, the Indian Supreme Court is being asked to weigh in on the matter.

Below, what to know about the controversy.

Why is The Kerala Story so contentious?

The Kerala Story had already created a furor months before its release when it screened a teaser in November 2022 claiming to reflect true “heart-breaking and gut-wrenching stories of 32,000 females” from Kerala who joined IS.

This claim has since been debunked by a few different outlets, including the fact-checking website Alt News , which published a detailed report that concluded that there was “no evidence” to back the number. According to the U.S. State Department, “66 known Indian-origin fighters” were affiliated with the IS as of November 2020, while India’s National Investigation Agency said in September 2021 that it had arrested 168 people connected to 37 cases “of terror attacks, conspiracy, and funding” inspired by the IS. Indian officials have also stated that four women from Kerala who had joined the IS were in jail in Afghanistan. One anonymous police official told the BBC that since 2016, no more than 10 to 15 women from Kerala have converted and left to join the IS.

In response to the backlash, the filmmakers subsequently updated the film’s description on Youtube, calling it the “compilation of the true stories of three young girls from different parts of Kerala.”

However, the film continues to face legal challenges and criticism. In Kerala, which has a population of 33 million—of which 27% are Muslim and 18% are Christian, according to the last census in 2011—politicians and leaders have alleged that the film is part of a larger campaign that’s trying to provoke religious and communal tensions in one of India’s most socially progressive states.

Read More: The U.S. Just Released a Scathing Report on Religious Freedom in India

“It is clear that they are trying to insult and defame Kerala internationally through cinema,” one local politician posted on Facebook. “Kerala will unitedly oppose the conscious move to foster religious differences and enmity. That’s the tradition of this land,” he continued.

The film has also sparked social media campaigns in the state, with people sharing examples of religious camaraderie under hashtags like #MyKeralaStory and #RealKeralaStory.

What has the response to the film been?

The film has performed relatively well at the box office. According to the BBC, it earned more than 560 million rupees ($6.8 million) in five days, which one analyst called “a feat for any new release,” especially one with a small budget and lacking any star power.

Its success has surprised many mainstream movie critics in India who deride the film as propaganda. One critic in The Hindu wrote that the film was “marred by half-truths and an emotionally exploitative gaze” which sourced information on Islam from “hate-filled WhatsApp groups.”

The film has also sparked a range of reactions from Indian politicians. During an election rally in the state of Karnataka, Prime Narendra Modi praised the film for trying to “expose the consequences of terrorism in a society.” Other BJP leaders at the federal and state level have also backed the film, with two BJP-ruled states, Uttar Pradesh and Madhya Pradesh, making the film tax-free. The Chief Minister of Uttar Pradesh, Yogi Adityanath, attended a special screening and told reporters the film “draws the attention of the entire nation” to “love jihad,” the conspiratorial idea that Muslim men lure Hindu women into converting to Islam.

But many opposition leaders have accused the film of demonizing Muslims and encouraging Islamophobia. In the southern state of Tamil Nadu, a group of cinema owners said they would stop screenings after protests and a low audience turnout. In West Bengal, which is ruled by another opposing party, Trinamool Congress, the Chief Minister banned screenings because they “could be dangerous to peace and order.” In response, a federal minister from the BJP alleged that the West Bengal government’s sympathies lay with terror groups and not with “the victims of terrorism.”

Some liberal members of the Hindi film industry, like actress Shabana Azmi and director Anurag Kashyap, have also spoken out against calls to ban the film to discourage state censorship over films.

Read More: India Banned a BBC Documentary Critical of Modi. Here’s How People Are Watching Anyway

On Friday, India’s Supreme Court will hear a petition from the filmmakers against the ban.

Is this part of a larger trend in India?

The controversy surrounding The Kerala Story has drawn comparisons with The Kashmir Files , a film that similarly polarized Indian audiences after its release last year. The film traced the exodus of Hindus from Kashmir in the 1990s due to terrorist insurgency and was similarly made on a small budget without any big stars. Despite uninspired reviews and factual inaccuracy, it received praise from BJP leaders, including Modi, and was declared tax-free by BJP-ruled states.

These films have raised the question of whether Indian cinema is going through a new trend that amplifies stories that stoke the BJP’s Hindu-nationalist agenda since Modi came to power in 2014. But experts say that despite stirring controversy, films like The Kerala Story and The Kashmir Files are unlikely to change minds, and rather appeal to people who already support their message, “It does not bring more people to your side,” Sandeep Shastri, a political analyst, and pro-vice chancellor at the Jagran Lakeside University in Bhopal told the BBC.

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Essay On Kerala In English

• by Writing Skills Guru
• May 7, 2024 May 12, 2024

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Table of Contents

Introduction

Kerala is a beautiful place in India, it is known for its greenery, beaches, and peaceful backwaters. Kerala is like a heaven with lots of trees, rivers, and coconut palms. The people of Kerala are very friendly and live in colourful houses.

One of the coolest things about Kerala is its backwaters. In Kerala the rivers are clean and we can take boat rides. Kerala has so many attractive beaches in the world. we can play in the sand, swim in the sea, or just relax and watch the waves. And Kerala is famous for its delicious dishes like spicy fish curry and idli sambar.

In this post, I will give you an essay on Kerala and after reading this essay you will be able to write an essay on it without any mistakes.

Paragraph on Kerala

Kerala is a beautiful place in India. It has lots of green trees and lovely beaches. The houses of Kerela are colourful and beautiful. The rivers in Kerala are very peaceful. we can go on boats and see the pretty views. Everywhere in Kerala, there are tall coconut trees. The food in Kerala is so much tasty, especially fish curry. People like to visit Kerala to relax on the beaches and eat tasty food. The people in Kerala are very friendly and they have their  own  special customs and traditions. If we like nature and yummy food then Kerala is a wonderful place to go.

10 Lines on Kerala

• Kerala is a beautiful place in India.
• It is famous for its greenery and beautiful beaches.
• People in Kerala live in colourful houses.
• The rivers in Kerala are very peaceful.
• we can take boat rides in the river in Kerala.
• In Kerala everywhere has wonderful coconut palm trees.
• The food of Kerala is very delicious.
• Tourists like to rest on Kerala’s attractive beaches.
• Kerala is also known for its friendly people and rich culture.
• It is a wonderful place to visit if we want to enjoy nature and yummy food.

Short Essay on Kerala (282 words)

Kerala is a beautiful state in India, and it is known for its dense green forest, peaceful backwaters, and rich culture. Kerala is in the south of India. Kerala is usually called  as  “God’s Own Country” for its natural beauty.  One of  the  most famous tourist attractions  in Kerala  is the backwaters, where visitors can take a relaxing boat ride and enjoy the peaceful surroundings.  The beaches of Kerala, such as Kovalam and Varkala, are also popular among tourists for their golden sands and clear blue waters.

The culture of Kerala is rich and diverse. The state is known for its classical dance forms like Kathakali and Mohiniyattam, which tell stories through complex movements and colourful costumes.  Kerala is also famous for its traditional music, including the  musical tunes of the flute and the rhythmic beats of the bang instruments .

Moreover, Kerala is well-known for its delicious foods,  which include dishes like  appam, dosa, and fish curry.   The use of  coconut, spices, and fresh seafood gives Kerala cooking its unique flavour and smell.

Aside from its natural beauty and cultural heritage, Kerala is also important for its contributions to education and healthcare. The state has a high literacy rate  and   it  is a place with quality educational institutions.  Additionally, Kerala has  made  important  role in healthcare,  with a focus  on primary healthcare and public health ambitions.

In conclusion, Kerala is a lovely state with many things to present. From its  histrionic  landscapes to its vibrant culture and rich heritage, Kerala delights visitors with its joy and beauty.  Whether  you are  exploring the backwaters, tasting the local foods, or engaging yourself in the traditional arts, Kerala  is sure to  leave a lasting impression.

Long Essay on Kerala (453 words)

Kerala is a beautiful state in India  that is  known for its beautiful green landscapes, peaceful backwaters, and deep culture. Situated on the southwestern coast of India, Kerala is also known as “God’s Own Country” because of its  wonderful  natural beauty.

One of the most renowned attractions in Kerala is its backwaters. These are a network of interconnected canals, rivers, lakes, and lagoons that run parallel to the Arabian Sea coast.  Tourists can enjoy a peaceful boat ride through the backwaters  while enjoying  the beautiful view and spotting rare birds and marine life.   The backwaters are also home to traditional houseboats called “kettuvallams,” where visitors can spend a night or two experiencing  the  unique way of life  in Kerala .

Kerala is also famous for its attractive beaches. With over 600 kilometres of coastline, the state shows some of the most beautiful beaches in India.  One such beach is Kovalam  which  is famous  for its golden sands and clear blue waters.  Tourists come to Kovalam to absorb the sun, swim in the sea, and participate in water sports like surfing and parasailing.

In addition to its natural beauty, Kerala is rich in culture and tradition. The state is known for its colourful festivals, dance forms, and  cookery . One of the most popular festivals in Kerala is Onam, which celebrates the annual rice harvest. During Onam, people decorate their homes with flower carpets, participate in traditional games like boat races and elephant parades, and participate in a  great  feast called the Onam Sadhya.

Kerala is also home to several classical dance forms, including Kathakali and Mohiniyattam. These dances  are characterized  by complicated costumes, complex makeup, and expressive movements that tell stories from Hindu mythology. Tourists can attend performances of these dances at cultural centres and theatres throughout the state.

In food, Kerala shows a beautiful collection of flavours and dishes. The cooking is primarily based on rice, coconut, and  seafood,  and is known for its use of fragrant spices like black pepper, cardamom, and cloves. Some must-try dishes include appam with stew, fish curry, and banana fritters.

Apart from  its natural beauty and cultural heritage, Kerala is also important for its contributions to fields like education, healthcare, and tourism. The state has a high literacy rate and owns several famous educational institutions and research centres. The healthcare system of Kerala is also highly regarded,  with a focus  on primary care and preventive medicine.

In conclusion, Kerala is a  truly  remarkable state that entertains visitors with its attractive landscapes, rich culture, and warm hospitality. Whether  you are  exploring the peaceful backwaters, relaxing on the sun-kissed beaches, or tasting the delicious foods, Kerala offers an unforgettable experience that will leave you yearning to return again and again.

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Refrain from posting comments that are obscene, defamatory or inflammatory, and do not indulge in personal attacks, name calling or inciting hatred against any community. Help us delete comments that do not follow these guidelines by marking them offensive . Let's work together to keep the conversation civil.

PRANAY 165 days ago

A true story which was hidden

aaaa bbbb 184 days ago

Actual stories of people who have been tactfully and forcefully converted into islam to do dirty business for ISIS. Its very brave of the producer,director, actors and all other people who were a part of this film. Such films should be allowed to be shown even in theatres.

Shivakumar Cheripelli 194 days ago

it's reall fact

syam kv 203 days ago

Totally untrue propaganda against a state of India which raises the country in every parameters of development. An anti-national film with an aim on deviding the country.

Jagadish K 351 days ago

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Essay on Culture of Kerala

Students are often asked to write an essay on Culture of Kerala in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Culture of Kerala

Introduction.

Kerala, a state in southern India, is known for its unique culture. This culture has been shaped by its history, geography, and diverse population.

Art and Music

Kerala’s culture is rich in art and music. Kathakali and Mohiniyattam are famous dance forms. The music includes traditional Sopanam and popular Mappila songs.

Language and Literature

Malayalam is the local language. Kerala has a strong literary tradition, with many famous poets and writers.

Festivals like Onam and Vishu are celebrated with great joy. They involve feasts, boat races, and flower decorations.

In conclusion, Kerala’s culture is a beautiful blend of tradition and modernity. It’s a fascinating study for anyone interested in Indian cultures.

250 Words Essay on Culture of Kerala

Kerala, a southern state of India, is renowned for its rich cultural heritage that has been shaped by a multitude of influences. Its unique culture is a blend of Aryan and Dravidian cultures, developed over millennia, under influences from other parts of India and abroad.

Art and Architecture

Kerala’s art and architecture are distinctive, with a strong influence of Dravidian and Islamic styles. The intricately carved wooden houses and temples, adorned with murals and sculptures, are a testament to the artistic prowess of the Keralites. Kathakali, a traditional dance-drama, and Kalaripayattu, an ancient martial art, are significant contributions of Kerala to the world.

Literature and Language

Malayalam, the local language, has a rich literary tradition dating back to the 13th century. Kerala has produced many renowned writers and poets who have significantly contributed to Indian literature. The state’s emphasis on education is reflected in its high literacy rate.

Cuisine and Festivals

Kerala’s cuisine is a gastronomic delight, with a wide array of vegetarian and non-vegetarian dishes, flavored with spices and coconut. Onam, the harvest festival, and Vishu, the New Year, are celebrated with much pomp and grandeur, showcasing the vibrant traditions and customs.

500 Words Essay on Culture of Kerala

Kerala, often referred to as “God’s Own Country,” is a state in South India renowned for its unique culture. The culture of Kerala is a synthesis of Aryan and Dravidian cultures, developed over centuries under influences from other parts of India and abroad.

The official language of Kerala is Malayalam. Kerala’s literature is deeply interwoven with its cultural fabric, with works dating back to the 13th century. Ezhuthachan, known as the father of Malayalam literature, is celebrated for his significant contributions. Kerala’s literary culture continues to thrive, with contemporary Malayalam authors gaining international recognition.

Performing Arts

Kerala’s architecture is a testament to its rich cultural past, with structures exhibiting a blend of indigenous, Dravidian, and colonial influences. The Kerala mural paintings, found on the walls of temples and palaces, are renowned for their intricate detail and vibrant colors.

Kerala’s cuisine is as diverse as its culture, with a myriad of vegetarian and non-vegetarian dishes. The use of coconut, rice, and a variety of spices is a defining characteristic of Kerala’s culinary tradition. The state is famous for its elaborate ‘Sadya’, a vegetarian feast served during festivals and weddings.

Social Practices

Kerala’s social fabric is characterized by its matrilineal system, a unique social structure where descent and inheritance are traced through the female line. The state is also known for its high literacy rate and progressive social reforms, such as land redistribution and healthcare initiatives.

The culture of Kerala, with its diverse art forms, literature, cuisine, and social practices, offers a unique blend of tradition and progress. It is a testament to the state’s rich heritage and its ability to adapt and evolve over time. Understanding and appreciating this cultural richness can provide valuable insights into the complexities of human societies and their development.

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Kerala – The Land of Culture

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Read Your Way Through Kerala, India

A strip of lush land at the tip of India where spices grow wild, Kerala has long drawn the gaze of outsiders. Here’s Abraham Verghese’s guide to its literature, which nods at these influences but is very much its own.

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By Abraham Verghese

Read Your Way Around the World is a series exploring the globe through books.

If you arrive in Kerala from elsewhere in India, you’ll feel as though you’ve landed in a different country — ­­­“God’s own country,” as Keralites like to say.

This strip of coastal territory at India’s southern tip, 350 miles long and 75 miles broad at its widest point, is shaped like a fish, with the head pointing to Sri Lanka, the tail to Goa, and the eyes gazing wistfully west across the Indian Ocean to Dubai, Abu Dhabi, Qatar, Oman, Kuwait and Saudi Arabia — the Gulf, or Persia in local parlance.

Think of the Gulf as a Kerala annex, since three million Keralites — or Malayalis, speakers of Malayalam — work there; the money they send home makes up about a third of the state’s gross domestic product. Not surprisingly, the Gulf has shaped Kerala’s culture and literature. The territory sits between the Indian Ocean and the Western Ghats, the mountain range that runs parallel to the coast. Forty-four rivers run to the sea, spawning vast lakes, countless streams, lagoons, bottle-green lotus ponds and a latticework of backwaters that are Kerala’s giant circulatory system, with the annual monsoon its beating heart.

Such liquid abundance shapes the lush green landscape dotted with palm trees, and also shapes Malayali character. I think it’s responsible for the fluid facial movements that allow Malayalis to convey volumes without uttering a word.

Kerala’s uniqueness developed in part because the towering Western Ghats sheltered the state from invaders from the north, while the mountains’ fertile slopes allowed spices such as pepper and cardamom to grow wild. For centuries, Arab sailors caught the southwesterlies in the lateen sails of their dhows to come to the “Spice Coast.” When the winds reversed, they carried their purchases of pepper, clove, cardamom, ginger and cinnamon back to Venice or Genoa, where they sold them for small fortunes. Naturally, these sailors kept their source a secret from Europeans.

Expeditions by Westerners in search of these precious spices all failed until Vasco da Gama, a Portuguese explorer, landed in present day Kerala in 1498. He was the first; the Portuguese were soon followed by the Dutch, the French and the English.

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Explained | ‘The Kerala Story’: Can a work of fiction or art constitute ‘hate speech’? Premium

What are the applicable laws what have courts decided in the past what do legal experts have to say.

May 14, 2023 12:07 pm | Updated May 17, 2023 09:00 am IST

People walk past the poster of the movie ‘The Kerala Story’ outside a cinema hall, in New Delhi on May 8, 2023 | Photo Credit: ANI

The story so far: The Kerala Story , a film purportedly based on the instances of a few women joining the Islamic State, has been embroiled in a controversy ever since the teaser of the film was released in November 2022. The teaser led to widespread outrage because of its claim that 32,000 girls went missing in Kerala after being recruited by the radical Islamist group.

After a slew of petitions were filed before various courts in the country seeking a ban on the film, the filmmakers agreed to withdraw the teaser and carry a disclaimer that the film’s content is fictional.

The film was released in cinemas last week after the Kerala High Court declined to stay its screening , opining that it did not contain anything offensive to any particular community as a whole and that none of the petitioners had watched the movie. However, a Supreme Court bench led by Chief Justice of India DY Chandrachud has agreed to hear a petition challenging the Kerala High Court order on Monday.

Also Read | Think about the money sunk into  The Kerala Story  and actors’ labour, SC tells petitioner

Petitions filed against the movie contend that the movie amounts to the “worst instance of hate speech” and is “audio-visual propaganda”. Echoing similar sentiments, Kerala Chief Minister Pinarayi Vijayan stated that the movie was an attempt to spread hate propaganda and otherisation of Muslims.

This brings to the fore a crucial question -- can a work of fiction or any art form constitute hate speech?

What are the arguments for banning the film?

Islamic clerics organisation Jamiat Ulama-I-Hind moved the Supreme Court earlier last week seeking to ban the release of the movie on the grounds that it is likely to cause hatred and enmity between different sections of society in India. Jamiat contended that the movie and trailer are “in the teeth of the constitutional values of equality and fraternity” and that the false assertion that around 32000 girls have gone missing after joining ISIS is nothing but “malicious propaganda”.

However, a division bench of the Supreme Court refused to grant a stay and suggested that the Kerala High Court be approached for relief instead. Consequently, a host of petitions were filed before the High Court arguing that the film blatantly promotes hateful propaganda.

One of the pleas moved by an NGO named Rajiv Gandhi Study Circle submitted that the movie has the “proclivity and potentiality to disturb public order, decency and morality, particularly women and the Muslim community”. It argued that the movie and the trailer constitute hate speech capable of destroying the secular fabric of the state, targetting the Muslim community.

What did the Kerala High Court say?

During the hearing, a bench comprising Justice N Nagaresh and Justice Mohammed Nias CP remarked that the film was merely a form of art and cannot be conflated with hate speech. Refuting this, advocate Kaleeswaram Raj, appearing for one of the petitioners said, “If this Court feels this is not hate speech, nothing else would be”.

Also Read | Another petition moved against  The Kerala Story  in High Court

The Court refused to stay the film’s release, saying that there was no allegation against a particular religion as a whole and that certain claims have been made only against ISIS. The bench highlighted that artistic freedom must be protected and thus there was a need to balance competing interests. It also said that there are umpteen movies in which Hindu sanyasis were depicted as smugglers or rapists, but it has not led to any adverse consequences. 

However, it allowed the petitioners to prosecute their complaint before the Central Board of Film Certification (CBFC) seeking re-examination of the film.

What are the applicable laws?

• There is no specific legal definition of ‘hate speech’ in India. However, provisions criminalise speeches, writings, actions, signs and representations that further violence and spread disharmony between communities and groups.

While Article 19(1)(a) guarantees the right to freedom of speech and expression, reasonable restrictions can be imposed on the right to bar speeches that expose a person or a group or section of society to hate, violence, ridicule or indignity.

The provisions of the Indian Penal Code (IPC) generally invoked against film-makers are: Section 153A [promotion of enmity between different groups on grounds of religion, race, place of birth, residence, language, etc., and doing acts prejudicial to maintenance of harmony], Section 153B [imputations, assertions prejudicial to national-integration] and Section 295A [deliberate and malicious acts, intended to outrage religious feelings of any class by insulting its religion or religious beliefs] among others.

The Cinematograph Act, 1952 also empowers the Board of Film Certification to prohibit and regulate the screening of a film if it is likely to incite the commission of any offence, is against public order, decency or morality, or involves defamation or contempt of court.

Similarly, the Cable Television Network Regulation Act, 1995 requires cable news channels to adhere to a list of restrictions on content, prescribed under the programme code or advertisement code. These codes have been defined under the Cable Television Network Rules, 1994.

Recognizing the insufficiency of existing laws to deal with less overt forms of hate speech, the Law Commission proposed the addition of new provisions to the IPC —sections 153C [prohibiting incitement to hatred] and 505A [prohibiting causing fear, alarm or provocation of violence].

What have courts decided in the past?

In 2018, a few State governments banned the release of the Hindi film  Padmaavat, saying that it could disrupt law and order. Stating that cinemas are an inseparable part of the right to free speech and expression, the Supreme Court stayed the ban , noting that since the CBFC had already authorised the release of the film there was a a prima facie presumption that it took all the prescribed guidelines into effect, including that on public order.

Similarly, during the release of the controversial film MSG-2 The Messenger , the Delhi High Court did not entertain a plea seeking a ban. The plea said that the film depicted Adivasis as anti-national; however, the Court asserted that the film’s trailer depicts “a fantasy to the viewers and has to be understood in that light only”.

Another precedent is the case filed against the movie Ramleela alleging that it gave the wrong impression that it was based on Lord Ram’s life while in reality it promoted vulgarity and hurt the religious sentiments of people. Refusing to ban its release, the Delhi High Court said that although the Constitution permits prior restraint, the competing interests of the artists must be favoured.

In an earlier case, the State government banned the Tamil movie, Ore Oru Gramathile . When this was challenged in the Madras High Court, the ‘U’ certificate granted to the movie was revoked on the grounds that the release of the movie would lead to demonstrations. Reversing the High Court’s judgment, the Supreme Court underscored that a film’s producer has the right to project his own message which others might not approve of and that the state cannot “prevent open discussion and open expression, however, hateful to its policies”.

Even in Kerala, there are precedents— last year, the Kerala High Court dismissed a plea that sought the removal of the Malayalam film  Churuli   from a streaming platform for too much foul language. Dismissing the plea, the Court said that the filmmaker used language, which, according to his artistic view, was used by the people in his film.

An FIR was filed against the Commercial Head of Amazon Prime Video, Aparna Purohit, for hurting religious sentiments and promoting enmity between different groups with the Amazon Prime series Tandav . The Allahabad High Court rejected a plea for anticipatory bail and called it an attempt to make revered majority religious figures a source for earning money. However, the Supreme Court later granted interim protection and set aside the High Court’s order.

What do legal experts have to say?

Elucidating upon the remedies available in criminal law, Advocate Tanvir Ahmed Mir said, “Anybody who is aggrieved can lodge an FIR saying that the content of a particular movie is outrightly a cognizable offence under sections 153A and 153B of the IPC. The onus and burden are on the person who asserts that a particular film depiction is geared towards denigrating a particular community and as such should not be in the public domain.”

On whether filmmakers enjoy immunity, Mir added, “A person who is being victimised or is being portrayed in an undignified manner also has his fundamental rights under Part III of the Constitution as well as other civil rights violated. Nobody has any overwhelming immunity in depicting any community or any person in a derogatory manner”.

According to Advocate Bharat Chugh, since there is no specific hate speech law, one has to fall back on IPC provisions for which the standard for prosecution is very high. “Courts have traditionally given a long leash to producers because of the right to creative freedom”, he said.

He explained further that Censor Board certification can be challenged to see if any regulations have been violated. “Every authority has to act in accordance with the law. They have to apply their mind. They have to look at the movie holistically and see if it satisfies the regulations or not. If they have not done that then of course it is a case for challenge.” he said.

“Prima facie the content of the movie appears to be disturbing to say the least”, Chugh added.

• The Kerala Story , a film purportedly based on the instances of a few women joining the Islamic State, has been embroiled in a controversy ever since the teaser of the film was released in November 2022. The teaser led to widespread outrage because of its claim that 32,000 girls went missing in Kerala after being recruited by the radical Islamist group.
• A division bench of the Supreme Court refused to grant a stay and suggested that the Kerala High Court be approached for relief instead. Consequently, a host of petitions were filed before the High Court arguing that the film blatantly promotes hateful propaganda.

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Kerala , southwestern coastal state of India . It is a small state, constituting only about 1 percent of the total area of the country. Kerala stretches for about 360 miles (580 km) along the Malabar Coast , varying in width from roughly 20 to 75 miles (30 to 120 km). It is bordered by the states of Karnataka (formerly Mysore) to the north and Tamil Nadu to the east and by the Arabian Sea to the south and west; it also surrounds Mahe , a segment of the state of Puducherry , on the northwestern coast. The capital is Thiruvananthapuram (Trivandrum).

Although isolated from the Indian interior by the mountainous belt of the Western Ghats , Kerala has been exposed to many foreign influences via its long coastline; consequently, the state has developed a unique culture within the subcontinent, not only with a diverse religious tradition but also with its own language, Malayalam . Also notable is the high social status that continues to be accorded to women of Kerala, owing to the former strength of a matrilineal kinship system. Area 15,005 square miles (38,863 square km). Pop. (2011) 33,387,677.

Kerala is a region of great natural beauty. In the eastern part of the state, Anai Peak (8,842 feet [2,695 metres]), the highest peak of peninsular India , crowns the Western Ghats . Descending from the rocky highlands westward toward the coastal plain is a stretch of farmlands, with different crops cultivated at different elevations. Along the coast, a linked chain of lagoons and backwaters form the so-called Venice of India. Among the more important rivers that flow to the Arabian Sea are the Ponnani ( Bharatapuzha), Periyar , Chalakudi, and Pamba.

The climate of Kerala is equable and varies little from season to season. Throughout the year, daily temperatures usually rise from the low 70s F (low 20s C) into the 80s F (27 to 32 °C). The state is directly exposed to the southwest monsoon , which prevails from July through September, but it also receives rain from the reverse (northeast) monsoon, which blows in October and November. Precipitation averages about 115 inches (3,000 mm) annually statewide, with some slopes receiving more than 200 inches (5,000 mm).

The watery coastal zones of Kerala are interspersed with coconut palm groves, while much of the Western Ghats and riverine areas are covered with rainforests and monsoon forests (tropical deciduous forests). Rolling grasslands are typical of the upland region. This diverse natural environment is home to an extraordinary array of wildlife. Mammals include sambar deer, gaurs (wild cattle), Nilgiri tahrs (wild goatlike animals; Hemitragus hylocrius , or, by some classifications, Nilgiritragus hylocrius ), elephants, leopards, tigers, bonnet monkeys , rare lion-tailed macaques ( Macaca silenus ), and Hanuman and Nilgiri langurs ( Semnopithecus entellus and Trachypithecus johnii , respectively). King cobras ( Ophiophagus hannah ) are among the notable reptiles, while peacocks and hornbills are common birds. The state has several national parks and wildlife sanctuaries, among which the Periyar National Park and Tiger Reserve is the largest.

The Malayalis are a group of people of mixed ethnic heritage who speak Malayalam , a Dravidian language ; they constitute the majority of the population of Kerala. Most Malayalis are descendants of the early inhabitants of India , the so-called Dravidians (speakers of Dravidian languages), who were driven southward between about 2000 and 1500 bce when the Aryans (speakers of Indo-Aryan languages ) descended into the Indian subcontinent . Over the millennia, there has been much exchange between the two groups. Elements of Indo-Aryan ancestry remain strongest among the Nambudiri , a prominent caste of orthodox Hindus . Also living in Kerala is a significant minority of Tamils , a neighbouring people of Dravidian ancestry.

More than half of Kerala’s residents, including most of the Malayalis, follow Hinduism . About one-fourth of the population practices Islam , with the Moplah ( Mapilla) people of the Malabar Coast constituting the state’s largest Muslim community . Christians, who account for nearly one-fifth of the population, belong broadly to the Syrian Orthodox and Roman Catholic churches as well as to various Protestant denominations. Regardless of their sect, these indigenous Christians share a common set of early Christian traditions unique to the Malabar Coast. They are referred to collectively as St. Thomas (Mar Thoma) Christians in allusion to the tradition that St. Thomas the Apostle first evangelized the region. Kerala also has tiny Jain , Sikh , Buddhist , and Jewish communities; there is an ancient synagogue in Kochi .

Kerala is one of the most densely populated states in India. While only about one-fourth of the population was reported as urban in the early 21st century, such statistics are deceptive because of the close proximity of rural houses, especially in the coastal plain. Indeed, in parts of the state there are densely populated rural equivalents of urban megalopolises. The major urban centres and industrial complexes include Kochi , Thiruvananthapuram , Kozhikode , Kollam (Quilon), Alappuzha (Alleppey), Thrissur (Trichur), and Thalassery (Tellicherry).

Agriculture is the state’s main economic activity. Commercial plantings on less than half of the total land under cultivation earn a sizable amount of foreign exchange but have necessitated the importation of food for local consumption . Kerala’s principal cash crops are rubber, coffee , and tea , which are cultivated in plantations on the slopes of the foothills, as well as areca nut, cardamom , cashew nut, coconut, ginger, and pepper. The major food crops are rice, pulses (e.g., peas and beans), sorghum, and tapioca . Commercial poultry farming is well developed.

The forests yield valuable timbers such as ebony, rosewood, and teak. In addition, Kerala’s woodlands supply industrial raw materials such as bamboo (used in the paper and rayon industries), wood pulp, charcoal, gums, and resins. The state is also a national leader in fish production. Sardines, tunas, mackerels, and prawns are among the principal products of the industry.

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A converted Muslim woman Fatima Ba narrates her ordeal of how she once wanted to become a nurse but was abducted from her home and manipulated by religious vanguards, turned into an ISIS ter... Read all A converted Muslim woman Fatima Ba narrates her ordeal of how she once wanted to become a nurse but was abducted from her home and manipulated by religious vanguards, turned into an ISIS terrorist and landed in Afghanistan jail. A converted Muslim woman Fatima Ba narrates her ordeal of how she once wanted to become a nurse but was abducted from her home and manipulated by religious vanguards, turned into an ISIS terrorist and landed in Afghanistan jail.

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‘Thenvarikka’ by Narayan: A Malayalam short story in translation

The first adivasi writer from kerala, narayan’s malayalam is itself a translation of the dialect of his malayaraya tribe. this story, like all his fiction, draws deeply on the experiences of narayan’s people, and is a metaphor for the loss of their habitat and way of life..

Published : Dec 11, 2021 06:00 IST

The story “Thenvarikka” features in “Cries in the Wilderness” by Narayan, edited by K.M. Sherrif (Kerala Sahitya Akademi, 2009).

D O the leaves fall with a cry, Ayyappan wondered as he looked at the Thenvarikka. A great grandfather who looked down benevolently at his home. A bamboo ladder was propped up against the thick trunk which went up without twists and turns. The branches were full of the new crop of jackfruit. There was still time for them to ripen.

Ayyappan’s eyes fell on the two men who had come with Surendran. They were measuring the girth of the tree. As Ayyappan stared at them puzzled Leela, Surendran’s wife, came in with a pot of water. “Acha, they are timber brokers.” Ayyappan stared at her aghast. “Didn’t you tell him it shouldn’t be sold?” “He never listens to me.” “Hm, must be looking for a way to settle his accounts at the toddy shop.”

Surendran’s children stood in the yard watching their grandfather’s expression. “Muthacha, please don’t sell the thenvarikka.” “Tell it to your father.” With a smarting pain in his heart, Ayyappan gazed at the thenvarikka again. There were birds on the branches. But only a few. There used to be hundreds, of all kinds.

There had always been timber brokers who had eyed the thenvarikka ever since its trunk became temptingly thick. But nobody in the family had even thought of selling it. How could his son think of such a thing? Ayyappan had brought up his children without ever letting them feel the pinch of hunger. He had to thank the thenvarikka for it.

Also read: ‘Amasa’ by Devanuru Mahadeva

Fruits would appear all over the tree in Thulam, two or three on each stalk. Some would fall off, the rest would he half ripe by Makaram. The second crop would also appear in Makaram. On Sivarathri in Kumbham there would be fasting and a wake. No rice was to be cooked at home. But the thenvarikka had God’s plenty of jackfruits to offer. Early in the morning Ayyappan would take a bath and appear in the yard with a mark of sandal paste on his forehead. He would have already marked the jackfruit that was to be cut. The black spots on the thorny skin would show their ripeness. But standing under the tree he would have a second look now. Just right for chopping and boiling into a mushy puzhukku. Ayyappan’s gaze would suddenly become wistful. The thenvarikka was losing a child. He had to ask the tree’s consent before he cut it. He would close his eyes and stand still for a moment as if in meditation. He would hear the tree speak: Take it, everything I have on me is yours. Sometimes the jackfruit he selected would be high up and he would have to go up the bamboo ladder, tie it up with a rope and let it down gently. Sometimes it would be low enough to cut from the ground. Sap tasting like honey would ooze from the stalk for two days. Ayyappan used to collect it in cups made of the tree’s leaves. He was too old for it now.

But, despite his age and infirmity, Ayyappan remembered everything about the thenvarikka. The cycle of plenty would last from Kumbham to Mithunam, four months in all. The tree would yield not less than a hundred and fifty jackfruit, ripe and raw.

It would be a continuous feast of jackfruit—for breakfast, lunch and tea in the evening. The layers of the pulp could be separated and the seeds with their thin coverings would be removed through a small cut made at the top. After removing the sticky fibre, the pulp would be cut into small pieces and boiled with coconut scrapings and curry leaves, chillies and turmeric for taste to make the mushy, mouth-watering chakka puzhukku. The seeds had their own delicacies to offer. A gentle squeeze would free the seed from the sac. Cutting it into pieces one could make thoran or mezhukkupiratty. If drumstick, mango or shrimp were around, it could chip in to make a tasty gravy.

The real bounty of jackfruit was in Meenam and Medam. There would be dozens in all, too many to eat up. So the pulp would be cut into thin pieces, boiled and dried in the sun to keep for the lean months. The fibre and skin were fodder to the cattle. If the fruits were too high to cut or pluck with a crook, they had other claimants: squirrels, bats, crows and birds of all kinds. Feasting on the pulp, they would drop the seeds to the ground. Nature’s way of ensuring that new jackfruit trees replaced the old. But man who accepted defeat only temporarily would be waiting below to pick them up. Food was always in short supply for the human species.

Also read: ‘Savara’ by Chaudhury Hemakanta Misra

If the fruits gave a surplus of seeds, not all of them would be eaten. The ones that were left over would be stored in a pit in the corner of the kitchen in layers of mud and sand for the lean months of Mithunam and Karkkitakam. Mithunam and Karkkitakam were unwelcome guests who brought hunger and scarcity with them and were reluctant to leave. In homes with children, hunger droned in the air like hornets. There was nothing to be plucked or cut, no edible leaves or roots of any kind. But Mithunam and Karkkitakam could not indimate the wise mother who had put away her stock of dried jackfruit seeds and pulp and dried tapioca. She would put the tapioca and jackfruit seeds in water to soak at night. In the morning they would be boiled to make a puzhukku to be eaten with coconut chutney, or smoked dry fish or some kind of gravy she could put together.

But puzhukku was not the children’s favourite. They wanted the seeds fried in a pot or pan. They had only to wait for the seeds to cool to remove the skin and gobble them up in one crunch. A couple of pieces of dried coconut to go with it would make it a feast. Or you could simply roast the seeds over hot coals. But if all the gorging makes you too lazy to go out in the rain and you decide to curl up in the verandah and fart, the neighbours will know what is up.

It was dusk. Ayyappan leaned on the thenvarikka. A wind blew like a long sigh. How thick the trunk was! Thick enough to hide a man standing on the other side from sight. Why didn’t you stay trim, Ayyappan asked the tree, it’s your bulging middle that makes people eye you with greed. But how could Ayyappan be so silly? Had a tree ever spurned what the earth gave it? Have you forgotten your grandfather who planted me, the thenvarikka seemed to ask Ayyappan. He was the one who fiercely protected me. Forget being thin or fat. I wouldn’t have lasted a full year if my fruits were watery or sour. Think of the generations of children who have eaten my fruit and played under my shade. But some of you thought of selling me.

Ayyappan tried to convince Surendran against selling the thenvarikka. Surendran did not look at his father’s face. “It is only a tree. Why should you fuss over it? Let it go.” Ayyappan fell silent, dejected. Then Leela intervened: “It is only because of the thenvarikka that my children did not starve.” “Let them go hungry a little.” “You will only make the envious neighbours happy.” “Let them be happy for a while.” “Nobody here has such a tree in their yard.” “So what? You didn’t bring it as your dowry? Look, with this blasted tree out of the way, we can plant up to sixty rubber saplings. If the yield is good we’ll get as much as four kilos of sap every day.” But experience had made Leela wiser. “But that will take at least seven years. Who knows what price rubber will fetch then.”

Also read: ‘The vow’ by S. Diwakar

Surendran lost his temper. “But how else can I clear all my debts? And how else can we scrape together something so that we don’t starve?” Ayyappan could not take that. “You have to work to live. Have you ever done an honest day’s work?” “Acha,” Leela intervened again, “It is no use talking to him.”

“Hey, Surendran, are you there?” The men had an axe and a coil of thick rope with them. It was Ayyappan who met them at the door. “We’ve come to cut the tree.” Ayyappan felt a tremor creeping up from his feet. His eyes grew hazy. No, I cannot stand the sight, he said to himself. Ayyappan staggered out of the house and walked away down the path. He felt the earth rumbling under his feet.

The rubber saplings were in the plastic bags filled with mud. The dry pits gaped at the sky. The tiny pond fed by the fountains in the rocks had been sheltered by the thenvarikka’s shade. It never used to go dry. It had always given Ayyappan’s family good, clear water for drinking, washing and bathing.

Without the thenvarikka’s shade the sun bore down fiercely on the pond and turned it bone-dry before summer was halfway through. The rubber saplings planted after the last rains wilted in the summer sun. The fierce wind from the hills blew away the coconut palm fronds Leela had stuck around the saplings to give them shade. For water Leela had now to walk to the house down the hill. The owner of the house was not pleased to see Leela arrive with a pot. “I don’t think I should allow you to draw water anymore from this well. It has almost dried up.” “I’ll take just one pot, for drinking.” “All right, but only for today.”

Also read: ‘The lies my mother told me’ by Ashita

The heat was unbearable. It was tough going to sleep without at least a wash. Surendran stared at the empty pots. “Get some water.” “Where will I get water from”, Leela shrugged her shoulders.

At last the rains came, bringing the curtain down on drought and thirst. Even as he tried to ignore the hungry children quarrelling and fighting in the yard, Surendran saw with alarm that the rain had washed away a corner of the yard. Leela stood in the rain with a piece of cloth pulled over her head. Most of the rubber saplings had been uprooted by the rain and there was nothing for the soil to withstand the violent flow of water. The land on the slope had slipped. Boulders and stones were littered all over the yard. Did he hear his father’s derisive laugh? Surendran looked back, startled. He thought he heard Ayyappan’s gentle voice: Son, you don’t know anything about the bond between a tree and the earth which sustains it. Cut the tree and the earth is angry. It withdraws all the water from human beings, shakes the top soil loose and the sends the hills tumbling…Go, go away to where mother earth will take you into her lap. Go away.”

Surendran stared at the darkening sky. Where shall I go, father.

Story selected by Mini Krishnan.

Reproduced by permission of Kerala Sahitya Akademi

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Essay on Kerala (1640 Words)

Kerala is mostly located to the south of the coastal Karnataka covering a distance of 580 km.

Image Source: upload.wikimedia.org

This region has special personality due to the picturesque variety of landscape and profusion of tropical crops. Kerala is the third most densely populated state in India according to 2011 census. The state also earns the credit of having the highest percentage of literacy, low decennial growth rate of population and highest sex ratio.

Surface Features:

There is a diversity in landscape. A continuous line of cliffs of the Western Ghats broken at the Palghat Gap rises abruptly on its eastern flank. To the north of the Palghat Gap, is a west- facing steep scarp varying in height from 900 to 1825 metres; to the south of the Palghat Gap there are the Anaimalai and the Cardamom hills.

The Ghats consist of highly foliated gneisses and schists with columnar jointing. Sheety structure of these rocks favours the flaking off of individual sheets leaving behind sheer cliffs. The general height of these mountains varies from 600 to 1200 metre, Anai the highest peak having height of 2695 metre. The Cardamom hills are round in appearance at the top.

A narrow coastal plain situated at the foot of the hills runs along the coast having a width of 24 to 96 km. Thus, river valleys alternating spurs, give this plain an undulating character.

There is dense mangrove forest in the deltas region. To the east of the low mud banks, is a narrow strip of lowland covered with sandy alluvium.

This alluvial lowland is full of lakes and lagoons (Kayals) which are connected with each other by canals. The lagoons popularly called backwaters, though irregular in shape, run parallel to the coast. Numerous streams empty themselves into these lagoons. These lagoons drain into the sea through indentation cut across the mud banks. Large-sized lagoons have fertile alluvial and they run for many kilometres along the coast.

The climate is hot tropical type. In the lowlands the mean monthly temperature remains in the neighbourhood of 26.7°C throughout the year. The mean of the maximum temperature in May is 32.2°C. And the mean of the minimum temperature recorded in December and January is 21.1°C.

There appears a dark thick clouds of the south-west monsoon during the months from the beginning of June to the end of September in coastal plain. In their attempt to cross the high Western Ghats the clouds rise and give heavy rainfall and droughts do not occur.

The inflow of a lot of moisture from sea causes March, April and May a sultry months. Thunder showers in the afternoon are common and they bring great relief to tea and other plantation crops.

Vegetation:

There is luxuriant tropical monsoon rain forest in lowland due to heavy rainfall and high temperature. Tropical wet evergreen forest has a thick tangled under-growth of climbers and epiphytes. In the hills, rubber, tea wattle and coffee have been introduced.

Teak and rosewood plantations are a valuable source of timber in the hill. Forest covers 28 percent of the surface of this State. Teak, rosewood and mahogany are extracted from these forests for export.

Agriculture:

Kerala is around with large variety of agricultural produce. In the coastal plain, cultivated crops namely rice, tapioca, sugarcane and plantations of coconut and arecanut with undergrowth of pepper creepers dominate. In the up-land areas rubber, tea, coffee, teak and cashew-nut plantations with climbing pepper vines and cardamom are prominent.

Rice a dominant crop covering 30 percent of total cropped area. About 11 percent of the total net sown is irrigated. Vegetables covers about 11.4 per cent the of the total area.

Tapioca serves as food for poor people. Copra, banana, fish and jack-fruit form an important part of the diet of the people.

Rice is cultivated favourably in the warm wet alluvial soil of the coastal lowlands. It is grown particularly in the river valleys and deltas. There are three copping seasons for rice in Kerala.

Of the total rice produced in Kerala, about 52 percent is produced during the rainy season (autumn crop), 38 percent during the winter months and only 10 percent during the summer season (sown in November and December and harvested in February and March).

Coconut and other plantation crops are more remunerative than rice per unit area. In view of the high profitability of these cash crops, they are preferred to rice wherever possible. Cottage industries are based on coconut.

Kerala is a important coconut producing region of India. Kerala produces nearly two-thirds of total coconut produced in India. Light well-drained soils near the coast and along the fringes of the backwaters are particularly found suitable for raising coconut. The banks of the rivers canals are used for coconut production.

The industries are engaged in the extraction of oil from copra, production of coir from the husks after retting them for 6 to 10 months in the saline water of lagoons. Mats and ropes are made from fibres of coconut. Arecanut a cash crop is grown on light sandy alluvial soils.

India dominates world in supply of cashewnut. The U.S.A. is the chief buyer of this farm product. Kerala is the chief producer of cashew kernels in the uplands in India.

The factories engaged in the processing and packing of cashew kernels are scattered throughout Kerala. They are, concentrated at Quilon which is the principal collecting centre of cashew-nut. India also imports raw cashew-nut from the countries of East Africa for processing and exporting it to other countries.

Black pepper:

This is a valuable cash crop. The pepper plant is a creeper which is allowed to climb trees such as mango, jack-fruit, arecanut, etc. It is cultivated on the coastal plain as well as in the neigbouring hills up to a height of 915 metres as a garden crop by most of the homesteads. This region is a major producer of pepper and accounts for about 75 percent of the total pepper produced in the country. Cannanore is the leading pepper producing district of Kerala.

Cardamom and clove:

They are grown mainly on the upland areas. Cardamom prefers shady and relatively cool areas of height above 760 metres above sea-level where evergreen forest can grow. Cardamom is cultivated mainly in Idukki and Kottayam districts. The region accounts for about 40 percent of the total cardamom produced in India.

Some amount of tea and coffee are also grown in the region. Rubber is also an important crop of this region. Rubber seedlings were first introduced in India in 1873. Well drained alluvial soils a height of 305 metres above sea-level are selected for rubber cultivation. Kerala is the leading rubber producing state in India. About 360,000 hectares were under rubber in Kerala in 1988-99.

It produces about 92 percent of the total rubber produced in the country. India produces enough rubber for her requirements. Tea and coffee are raised at altitudes varying 760 metres to about 1,520 metres above sea-level. Tea is produced mainly in Kottayam district and coffee in Kozhikode district.

Lemongrass is cash crop. It is used in perfumery, in the preparation of vitamins and mosquito repellent creams.

There are lakes’ lagoons and a number of rivers in Kerala They provide inland fisheries. Near the coast the continental shelf is shallow and consequently forms rich and extensive fishing ground. Numerous species of fish are caught from the sea. They are mackerel, soles, silver belties, shellfish, catfish, etc.

Lagoons and coastal waters are the habitats of shellfish. Species of shellfish which abound in these waters are prawn, shrimps and lobsters. The main fishing season in Kerala coincides with the summer monsoon rainy season (June to September). Frozen shrimps and lobsters are now exported from Cochin.

The backwater fisheries of this region are equally significant. Prawan and other fish enter the backwaters for spawning. As the backwaters are connected with the sea, the tidal inflow of sea-water makes it possible for the fish to enter the backwaters and lagoons, etc. providing the source of regular supply of prawns.

The peak prawn fishing season coincides with summer monsoon season. They are the important source of food item of the people. This State accounts for nearly 30 percent of the total marine catch in India. Shark-liver oil very rich in vitamins A and D is produced at Cochin and a few other places of the region.

Manufacturing Industries:

The hydro-electric power is in abundance due to heavy rainfall and slopy land surface. Power plant has been developed .on the Periyar and its tributaries in the Cardamom hills. The Pamba, the Panniar and the Sholayar River have been used for water power. Idukki and Quilon in southern Kerala are important.

There is concentration of industries in south because power has been developed in the southern half of Kerala State. Cotton handloom industry is, common in North Kerala.

Agro-industries mainly on cottage scale are important. They include extraction of oil from copra and lemongrass, making of coir products such as yarn, ropes and door mats and processing of cashew kernels. Manufacture of aluminum and separation of monazite are only mineral based industries.

The tiles popularly called ‘Mangalore Tiles’ are exported to south-east Asian countries. A variety of potteries, insulating materials plant and electrical goods are manufactured by government owned ceramic works located at Kundara.

Alleppey, a commercial town called the ‘Venice of India’ is the biggest weaving and exporting centre of coir. Door mats are also manufactured on a large scale at Alleppey. Port facilities have favoured the localization of coir industry at this town. A crude oil-refinery has been set up at Cochin of this region.

Alumina brought from Muri (Jharkhand) is reduced to pure aluminum at Alway with the help of cheap water power from Pallivasal power house. A zinc smelter has also been established.

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