MIGRANT LITERATURE AND KERALA MUSLIMS

MIGRANT LITERATURE AND KERALA MUSLIMS DISSERTATION FOR DEGREE FINAL YEAR BY: MOHAMMED RASHIQE KV AD. NO: 568 EXAM REG. NO: 170163 TO BOARD OF EXAMINATION DARUL HUDA ISLAMIC UNIVERSITY HIDAYA NAGAR, CHEMMAD, KERALA, 676306 I SAY: “PERHAPS SOME OF WHAT YOU WISH TO HASTEN IS RIGHT BEHIND YOU.” QUR’AN: AN-NAML 72 II DEDICATION Dedicated to the bright memory of our respected Shaikuna Bapputy Ustad. You left fingerprints of grace on our lives. You shan’t be forgotten. You will always be in our hearts……. III CERTIFICATE I certify that I have supervised and read this study “Migrant literature and Kerala Muslims” in my opinion it conforms to acceptable standards of scholarly presentation and genius work for the Degree final year dissertation in academic year 2019-2020 Guide: Gaffar Hudawi ........................................................................................... Course coordinator: Sharafudheen Hudawi.......................................................... IV ACKNOWLEDGEMENT I would like to express my deep and warm thanks to my guides and supervisors for instructions and advices which helped me to complete my research successfully especially Dr Umar Tharamel, PK Para Kadavu and V Musafar Ahammed. I warmly embrace those valuable comments and feedbacks that were given by my honourable teachers. It is fortune I blessed, to excel at all my tethers to narrate this almost multilayered piece of work without any burden of disturbance and worries. And good atmosphere that Allah gave me to read between lines and analyse angles of this subject is also my fortune. It was quite successful to complete my dissertation in its finest module. V AUTHORIZING I, MOHAMMED RASHIQE KV (568) declare that this dissertation titled “Migrant literature and Kerala Muslims” and given to Darul Huda Islamic University completing my study in final Degree of the university. And I am ready to witness that the work is original and genuine and not been submitted anywhere before for any purposes. Having completed it is my pleasure; I thank Allah Almighty who blessed me, especially in this work. MOHAMMED RASHIQE KV (568) Sabeelul Himayat Islamic College, Parappur Affiliated to Darul Huda Islamic University Phone: 8304837568 E-mail: [email protected] VI TABLE OF CONTENTS MIGRANT LITERATURE AND KERALA MUSLIMS ............................. I DEDICATION................................................................................................III CERTIFICATE .............................................................................................. IV ACKNOWLEDGEMENT .............................................................................. V AUTHORIZING ............................................................................................ VI ABSTRACT ...................................................................................................... 1 ‫ خﻼصةالبحث‬........................................................................................................... 2 CHAPTER ONE .............................................................................................. 3 INTRODUCTION TO STUDY ...................................................................... 3 1.1 INDRODUCTION ......................................................................... 3 1.2 REVIEW OF LITERATURE ....................................................... 4 1.3 SCOPE OF STUDY ....................................................................... 5 1.4 METHODOLOGY ........................................................................ 6 1.5 HYPOTHESIS................................................................................ 6 1.6 RESEARCH DESIGN ................................................................... 7 1.7 OBJECTIVE STUDY .................................................................... 7 1.8 RESEARCH QUESTIONS ........................................................... 8 1.9 TENTENTIVE CHAPTERS ........................................................ 8 CHAPTER TWO ............................................................................................. 9 MIGRANT LITERATURE; A THEORATICAL PERSPECTIVE ........... 9 2.1 INTRODUCTION.......................................................................... 9 2.2 EXTENSION OF MEANING..................................................... 10 2.1.1 MIGRANT (Migrant Literature) ................................ 10 2.2.3 EMIGRANT (Emigrant Literature) ........................... 11 2.2.4 EXILE (literature in Exile) .......................................... 11 2.2.5 DIASPORA (Diaspora Literature).............................. 12 2.2.6 EXPATRIATE (Expatriate Literature) ...................... 13 2.3 TYPES OF MIGRATION........................................................... 13 2.3.1 ECONOMIC MIGRANTS ........................................... 13 2.3.2 POLITICAL MIGRANTS ........................................... 13 2.3.3 ENVIRONMENTAL MIGRANTS ............................. 14 2.3.4 FAMILY REUNION .................................................... 14 2.4 INFLUENCE OF COLONIALIZATION ................................. 14 VII CHAPTER THREE ....................................................................................... 16 AN OVERVIEW TO KERALA MUSLIMS ............................................... 16 3.1 INTRODUCTION........................................................................ 16 3.2 HISTORY ..................................................................................... 22 3.3 LITERATURE ............................................................................. 24 CHAPTER FOUR.......................................................................................... 25 KERALA MUSLIMS’ DIASPORA LITERATURE .................................. 25 4.1 INTRODUCTION ................................................................................. 25 4.2 AN OVERVIEW ON MIGRANT LITERATURE IN KERALA ..... 27 4.3 TYPES OF MIGRANT LITERATURE .............................................. 30 4.3.1 EXTERNAL MIGRANT LITERATURE .................. 30 4.3.2 INTERNAL MIGRANT LITERATURE ................... 31 4.3.2.1 EXTERNAL STATE MIGRANT LITERATURE ........31 4.3.2.2 INTERNAL STATE MIGRANT LITERATURE .........31 4.4 ANDAMAN SCHEME AND OUTCOMES .............................. 32 4.5 PARTITION OF 1947 AND OUTCOMES ............................... 32 4.5.1 BM KUTTY .......................................................................................33 4.5.2 AUTOBIOGRAPHY .........................................................................34 4.6 IMPORTANCE OF LETTER SONGS ..................................... 34 4.6.1 MARIYAKUTTY KATHUPATTU OF PULIKOTTIL HYDER .34 4.6.2 S A JAMEEL’S DUBAI KATHUPATTU .......................................36 4.7 PROMINENT WRITERS ........................................................... 38 4.7.1 SAYYID ABDUL JAMEEL (1936-2011 FEB. 5) ............................38 4.7.2 PULATH PULIKKOTTILL HYDER (1879-1975) ........................38 4.7.3 V MUSAFIR AHAMED ...................................................................39 CHAPTER FIVE ........................................................................................... 40 VISUAL MEDIA AND MIGRATION IN MOLLYWOOD ...................... 40 5.1 INDRODUCTION ....................................................................... 40 5.1.1 PATHEMARI................................................................ 40 5.1.2 GARSHOM ................................................................... 41 5.1.3 MAGRIB ........................................................................ 41 5.1.4 ARABIKKHADA.......................................................... 41 5.1.5 PARADESI .................................................................... 42 5.1.6 KHADDAMA ................................................................ 42 5.2 PROMINENT STORY WRITIERS .......................................... 43 5.2.1 P. T. KUNJU MUHAMMED ....................................... 43 VIII 5.2.2 SALIM AHAMED .................................................................... 44 5.2.3 IQBAL KUTTIPPURAM ........................................................ 45 CONCLUSION .............................................................................................. 46 IX ABSTRACT Migrant literature is regarded as literature of twentieth century because a large number of economic and politic migrants came after colonization powers got rid of from countries that they monopolized for years. It got hastened on the mid of twentieth century, thus many people of these countries needed to find their livelihood. They went to prosperous countries, that described as economic migration. This migration also impacted on Kerala Muslims especially Mappilas of Malabar region. Their nostalgic and ambivalence found track through sensational letter songs in mid of the 1970s. Later, this literature found its path to visual media. Thus, a number of stories written for creating films, in these stories most were wrote by Muslims. 1 ‫خﻼصةالبحث‬ ‫ﻛﺒﲑا ﻣﻦ اﳌﻬﺎﺟﺮﻳﻦ اﻻﻗﺘﺼﺎدﻳﲔ‬ ‫ﺗﻌﺘﱪ أدب اﳌﻬﺎﺟﺮﻳﻦ ﻣﻦ أدب اﻟﻘﺮن اﻟﻌﺸﺮﻳﻦ ﻷن ً‬ ‫ﻋﺪدا ً‬ ‫واﻟﺴﻴﺎﺳﻴﲔ ﺟﺎءوا ﺑﻌﺪ أن ﲣﻠﺼﺖ ﺳﻠﻄﺎت اﻻﺳﺘﻌﻤﺎر ﻣﻦ ﺑﻠﺪان اﺣﺘﻜﺮوﻫﺎ ﻟﺴﻨﻮات‪ .‬ﺣﺼﻠﺖ‬ ‫ﻋﻠى ﻋجل ﰲ ﻣﻨﺘﺼف اﻟﻘﺮن اﻟﻌﺸﺮﻳﻦ ‪ ،‬و‪ﾖ‬ﻟﺘﺎﱄ فإن اﻟﻌﺪﻳﺪ ﻣﻦ اﻟﻨﺎس ﰲ ﻫذه اﻟﺒﻠﺪان ﲝﺎﺟة‬ ‫إﱃ اﻟﻌثﻮر ﻋﻠى رزﻗﻬم‪ .‬ذﻫﺒﻮا إﱃ دول ﻣزدﻫﺮة ‪ ،‬وصفﺖ ﺎ اﳍجﺮة اﻻﻗﺘﺼﺎدﻳة‪ .‬أثﺮت ﻫذه‬ ‫اﳍجﺮة أﻳضﺎ ﻋﻠى ﻣﺴﻠﻤي وﻻﻳة ﻛﲑاﻻ وخﺎصة ﻣﺎﺑﻼ ﰲ ﻣﻨﻄﻘة ﻣﺎﻻ‪ﾖ‬ر‪ .‬اﻟﻌثﻮر ﻋﻠى اﳊﻨﲔ‬ ‫واﻻزدواﺟﻴة ﺗﺘﺒﻊ ﻣﻦ خﻼل اﻷﻏﺎﱐ رﺳﺎﻟة ﻣثﲑة ﰲ ﻣﻨﺘﺼف ‪ .1970‬ﰲ وﻗﺖ ﻻﺣﻖ ‪ ،‬وﺟﺪ‬ ‫ﻫذا اﻷدب ﻃﺮﻳﻘﻪ إﱃ اﻟﻮﺳﺎﺋﻂ اﳌﺮﺋﻴة‪ .‬وﻫﻜذا ‪ ،‬ﻛﺘﺐ ﻋﺪد ﻣﻦ اﻟﻘﺼﺺ اﻟﱵ ﻛﺘﺒﺖ ﻹﻧﺘﺎج‬ ‫اﻷفﻼم ‪ ،‬وﰲ ﻫذه اﻟﻘﺼﺺ ﻣﻌﻈﻤﻬﺎ ﻛﺘﺒﻪ اﳌﺴﻠﻤﻮن‪.‬‬ ‫‪2‬‬ CHAPTER ONE INTRODUCTION TO STUDY 1.1 INDRODUCTION Migration is a sensational issue which connected to humans’ emotions and it makes a man on his own village stranger. Thus, many of literature works came to limelight in a post colonialization era, especially in Kerala, after colonial powers return, a great issue of economic insufficiency hanged in Kerala social life led for a horrible migration to gulf countries in probe of jobs to meet their needs. Migration literature is a new born branch in world literature, which often described under sensitive writings, it emits the high quality of ambivalence, hybridization, plurality and nostalgia. Migrant define as a “person who moves from one place another, especially in order to find work”1 and hence literature can be defined as pieces of writing that are valued as works of art, especially novels, plays and poems in contrast to technical books and newspapers, magazines, etc 2. Thus, it has needed an overview to migrant literature firstly before negotiate Kerala Muslims’ diaspora literature. Kerala Muslims considered as the first community who convert to Islam in Indian subcontinent. Thus, this research gives an overview to Kerala Muslims and their history of expatriation and communities among Kerala Muslims. Although, many studies had intervened through these subjects, but a specialized study about Kerala Muslims’ diaspora literature is still not available thus it is still relevant. 1 2 Oxford learners’ advanced dictionary, 2015 Oxford learners’ advanced dictionary, 2015 3 This research mostly focusing on Kerala Muslims’ migration literature and visual expression about Kerala Muslims’ migration in Mollywood 3 film industry and Muslim diaspora writers and a short research about Kerala Muslims migrated areas in world and their contributions to literature. The main characteristics of these literature is in languages which is a sentimental one in most of revealed literature works and some of non-literal works had also produced in Kerala migrant’s history. 1.2 REVIEW OF LITERATURE It is very short materials of study which intervenes through Kerala migrants and expats literature and it is very rare sources about Kerala Muslims diaspora literature. As many of criticizers and linguistic scholars claim, Malayalam diaspora had a short experience about diaspora literature. Migrant or expatriate literature is om the early stage, i.e. the stage of birth. Thus, this subject didn’t yet completely clear and never came a sufficient and eminent to oppose doubts had come in this field. Umar Tharammel is a considered face who did this study. In the book Paradesi Cinimayum Rashtreeyavum4 which a referable book edited by Umar Tharammel, he collected some of valuable essays of prominent thinkers of Kerala such like Dr. KN Panikkar, Babu Baradwaj, Dr. PK Pokker, Shajahan Amayoor and Rafeeq Ahmad which came under this film. But this book not covers about migrant literature, as it considers as an authentic book about Kerala Muslims’ diaspora literature. 3 4 Malayalam movies or film industry Trans. Foreigner; films politics 4 Another major work is Veedu Maarunnavar – Arabian Pravasa Sahithyam5 edited by Dr. V Shoba and it is about the ancestral homeland and culture lost in the thoughts of the men who moved home are asleep. In their language, religion, ritual and folklore, elements of ancestral spirits and emotions are intertwined. This is the essence of exile, or diaspora, which is accepted in modern studies. But exile is generally regarded as a tragic concept, even as a nation of expatriates. Thus, it not regarded as a separate book which focuses on Muslim diaspora itself. Diaspora pravasikalude kavyasamaharam6 is an Haritham Book published book edited by Umar Tharamel. It is a referable collection of poems of Kerala diaspora writers. In this book he collects poems of some major Muslim expat writers such as Musafer Ahammed, Shihabudheen Poyuthumkadavu, Abdulla Perambra, Nasar Koodali, Rahna Khalid, Kamarudheen Amayam, Naseer Kadikkad, Muhammed Kutti Elambilikkode, Ismael Meladi, Shaji Haneef, KP Salam, Saheera Thangal, K C Alavikkutti, Surab and Asma Puthanchira. 1.3 SCOPE OF STUDY A bit of study based on Kerala Migrant Muslims’ literature had held yet now. Thus, this study concerned to regard a referable reference to Kerala Muslims’ diaspora literature. This study specializes the field of film and cinema industry which intervenes through sensations of migration and expatriation. Although some of study done in this field, but this study specializes Muslim authored and acted or directed films in Mollywood film industry. 5 6 Trans. Home changers; Arabian diaspora literature Trans. Diaspora; expatriates poem collection 5 This study defers from another studies because it delivers with all connected subjects to Kerala Muslims and Migration literature. As the materials of this study is short it had needed to some more interviews. Thus, contents of this research paper are isolated and needed to be published. 1.4 METHODOLOGY This study carrying out deductive study. Based on studies and papers which negotiating about this subject, this paper finds its own odd way. In some parts it goes to paraphrasing some of information that are odd in their sources such like some film reviews. Thus, in visual media chapter it goes completely relied on information from Wikipedia. Not this paper completely a deductive study, but some interviews carried due to lack of printed sources. An interview with Umar Tharamel was very useable way to connect some unknown parts of this study. 1.5 HYPOTHESIS my assumption is that the studies about this subject is a relevant. Because whenever a person wants to know about Kerala Muslims’ diaspora literature, sometimes he fails to find in online sources. Some printed sources are yet available in this specialized study, but studies about Keralites political and economical system and development after migration or expatriation is larger in amount. Musafir Ahamed’s an essay was only referable source that I was before dissertation selection. It was an overview about Kerala diaspora literature, not focusing Muslim literature. Kerala Muslim has a collection of works that yet not revealed in expatriate literature. 6 Due to lack of study in this specialized area, this research deserves a considerable mention because the contents of this study are not available in other languages other than Malayalam. And in Malayalam it is not available such a vast study rather than some short social media notes about Kerala Muslims’ diaspora literature. 1.6 RESEARCH DESIGN The research is a deductive study about Kerala Muslims and Migration literature and Kerala Muslims’ expatriate and diasporic literature. The study held by primary sources such as books and internet references, and secondary sources are articles and weekly columns of Malayalam weeklies. The design of study is: 1- Introduction to Kerala Muslims’ history and cause of expatriation. 2- Overview on diaspora literature and types of migration. 3- Kerala Muslims’ diaspora literature and prominent expat writers. 4- Mollywood film industry and stories about migration and expatriation. 1.7 OBJECTIVE STUDY The study is a specialized collection of Kerala Muslims’ diasporic, immigrational and expatriate literature. Thus, study focusing on Muslim literature rather than others. It figures out dividend aspects of literature in foreign, by categorizing it to literature in exile and migration and expatriation literature. And how its characteristics are? This research finds out why expatriation literature hadn’t got the significance that really deserving. And why famous books didn’t issue in the names of Muslims after it had achieved half of century experience in exile? 7 1.8 RESEARCH QUESTIONS 1- Who are Kerala Muslims? Whether Islam came to Kerala in seventh century or not? 2- What meant by migrant literature? 3- How literature in exile and expatriate literature differs from migrant literature? 4- Why expatriate literature is still stagnant in Kerala literature? 5- How films are influencing to concretize the nostalgic feeling of expats? And how it is exposed? 6- What are characteristics of Kerala Migrants’ literature? 1.9 TENTENTIVE CHAPTERS 1- Kerala Muslims; History and Cultural Backgrounds. 2- Migrant Literature; An Overview and Perspectives. 3- Diasporic Literature of Kerala Muslims. 4- Migration in Mollywood Film Industry. 8 CHAPTER TWO MIGRANT LITERATURE; A THEORATICAL PERSPECTIVE 2.1 INTRODUCTION Migration is a sensational change which gradually impacts in vivid stages of the life of a migrant numerous colours of memories which often exposed through words which commonly known as migrant literature, or more precisely, the literature in exile or diaspora literature. These literatures have a noticeable power to reflect complex and complicated realities of human emotions and feelings. Migrant literature mostly exposes the high quality of ambivalence 7, hybridization, plurality, shifting identities, transnationalism and mostly the ever-hidden realities of nostalgia. Thus, it differs from other branches of literature. This study attempts to clarify the thematic and structural characteristics of the literature of migration besides showing the ways the migration phenomenon – the displacement of the individual from its own country to a strange one – influence literature and literary productions in a society with a special focus on Kerala Muslim expatriation history and literature upbringing from dividend localities of world where Muslims of Kerala (especially Mappilas) got migrated throughout centuries of 7 Mixed feelings or emotions, word web 9 colonialization either compulsory exile or the migration in search of life expenditure and better jobs. This research also has a special focus on visual products such like films and cinemas based on expatriation and migration of Kerala Muslims in time of Partition of 1947 and Andaman Scheme8 of British in colonial period. 2.2 EXTENSION OF MEANING 2.1.1 MIGRANT (Migrant Literature) A person who moves from one place to another, especially in order to find work9 . Thus, Kerala literature can be concerned as a migrant literature in this manner. Because, a lot of our literature from exile was from migrants who went to another countries in probe of work. Aadujeevitham10 of Benyamin and Pravasiyude Kurippukal11 and Pravasathinte Murivukal 12 of Babu Baradwaj and Marumarangal of Musafir Ahamed. 2.2.2 IMMIGRANT (Immigrant Literature) A person who has come to live permanently in a country that is not their own 13. Thus, Kerala literature will not include in this category and the literatures from Pakistan can regarded to this type. They are living permanently there without an intention to return to Kerala. BM Kutty’s Sixty Years in Self-exile: No regrets; a political autobiography is an immigrant literature type. Exiling to Andaman island after 1921 rebellion Oxford Advanced Learners’ Dictionary, OALD 10 Trans. Goat life 11 Trans. Notes of expatriates 12 Trans. Wounds of expatriation 13 Oxford Advanced Learners’ Dictionary, OALD 8 9 10 2.2.3 EMIGRANT (Emigrant Literature) A person who leaves their country to live in another 14. This basically connects to immigrant literature, because lot of emigrants trying to get citizenship of emigrated nation rather than continue in their original country. Thambi Antony a citizen of USA is one of famous Malayalam writer. And his literatures are considered as emigrant literature. 2.2.4 EXILE (literature in Exile) The state of being sent to live in another country that is not your own, especially for political reasons or as a punishment15. Dr. Raja Krishna says the expatriate literature is a not a field of literature, because this literature isn’t born in any literature. He says every such literature which has the style and quality of ambivalence and nostalgia can described as literature in exile. Actually, the literature that came from Andaman and Nicobar Islands that must have to consider in this category, because their movement was due to a political reason or more precisely it was a punishment. Mariyakutty Kathupattu16 of Pulikottil Hyder can be considered under this category. Sayyid Fazl Pookoya Thangal- son of Mamburam Thangal- exiled by British colonizers is another major face for Kerala Muslim literature. But his works were in non-literal fields. These writings also concerned in literature in exile. His compilations are: Oxford Advanced Learners’ Dictionary, OALD Oxford Advanced Learners’ Dictionary, OALD 16 Trans. Letter songs of Mariyakutty 14 15 11  Uddathul Umara' Val Hukkam Li Ihanathil Kafarah va Abadathil Asnam ( ‫عدة اﻻمراء‬ ‫)و الحكام ﻻهانة الكفرة و عبدة اﻻصنام‬   Hulalul Ehsan Fee Thsyeenul Insane (‫)حﻼل اﻻحسان في تحسين اﻻنسان‬ Asasul Islam fee Bayani Ahkem (‫)اساس اﻻسﻼم في بيان اﻻحكام‬  Bavarikul Fathyana: lee Thaqviyathul Bihyana (‫)بوارك الفتيان لتقوية البنتيان‬  Risalathul Muslim Ila Habir lee Edrakul Gabir (‫)رسالة المسلمين للحابر يدروغ الكبير‬  ishafful Shafeeque fee Bayarakkelk (‫)اشعاف شفيق في بيارك‬  Athareekul Hanafiy (‫)التاريخ الحنفية‬  Thadheerul Hqyar Aquar Min Rukubil Hari Vannur ( ‫تظهير الحقيار من رقوب الحاري و‬ ‫)النور‬  Vadhathul Umrah Val Hokum lee Ehanthil Kashrathi Vahabyathul Hayan (‫)وحدة العمرة و الحكوم ل لﻼعانة الكفرة‬  Al Fuyalathul Elahin 2.2.5 DIASPORA (Diaspora Literature) The word diaspora is originally coming for “the diaspora the movement of Jewish people away from their own country to live and work in other countries” or “the movement of people from any nation or group away from their own country”.17 Umar Tharammel and Musafir Ahamed describes Kerala migrants’ literature as Diaspora literature18. Basically, the two terms i.e. migration and diaspora have a same meaning. Thus, this is not a relevant term in according to gulf migrants. 17 18 Oxford Advanced Learners’ Dictionary, OALD In his book diaspora pravasi kavikalude samaharam 12 2.2.6 EXPATRIATE (Expatriate Literature) Living in a country that is not your own19. This word is often used in translation of pravasam; thus, it is suitable for gulf diaspora literature. 2.3 TYPES OF MIGRATION The major migrant classes and the styles of migration in the world today have been addressed in this paragraph. When their conditions and that of their nation change, migrants tend to move across different categories. People migrate to or from a family member for many reasons, including cultural, political and environmental factors, which are analyzed through case studies of real-life migrants in this chapter. 2.3.1 ECONOMIC MIGRANTS Economic migration is the movement of people from one country to another to benefit from greater economic opportunities. It is often assumed that such migration is primarily from less economically developed countries to the more economically developed countries and from former colonies to the country that was the imperial power. 2.3.2 POLITICAL MIGRANTS Many are forced to migrate because of war, civil war, or state policies that discriminate against certain groups of citizens or against those in authority. Such refugees cannot come back home because they risk discrimination and are unlikely to be covered by the state. 19 Oxford Advanced Learners’ Dictionary, OALD 13 2.3.3 ENVIRONMENTAL MIGRANTS Environmental migrants are people forcefully moving to their homes when their local environment changes unexpectedly or long-term and have a negative impact on their well-being or wellbeing. their community. 2.3.4 FAMILY REUNION This type of migration refers to families who are in another country and join one of their families. This usually includes married or unmarried or same sex partners, dependent children and relatives of elders. A further categorization is also relevant in basis of living place of migrants: 1 Internal Migration This is a transfer of residency between states, provinces, cities or municipalities wi thin national boundaries. An inner migrant is an individual traveling to another ad ministrative region. 2 International Migration This refers to residence changes across domestic borders. An international migrant is someone moving to another country. The foreign tourists, including legal immigrants, undocumented immigrants and refugees are also listed. Legal immigrants are moving with the legal authorization of the receiving nation, illegal immigrants move without legal authorizations, and refugees cross the international border to escape persecution. 2.4 INFLUENCE OF COLONIALIZATION There are significant overlaps in migrant literature and post-colonial literature. However, not all migration occurs in colonial environments, and not all postcolonial 14 literature addresses migration. The degree to which postcolonial theory often talks in non-colonial contexts of literature on migration is a topic of current debate. Colonialism also creates an environment that moves either within or from the colonies to the' imperial centre' by moving large numbers of people. Nevertheless, not all migration happens in a colonial setting and not all postcolonial literature discusses migration. A topic of current discussion is to what degree postcolonial theory refers also to non-colonial migratory literature. Gastarbeiter communities in central Europe, for instance, are not due to colonialism, but their literature has much to do with, for example, British Asian literature20. 20 Content courtesy: Wikipedia 15 CHAPTER THREE AN OVERVIEW TO KERALA MUSLIMS 3.1 INTRODUCTION Kerala Muslims are always ahead of the rest of India. The Arakkal21 Dynasty of Kannur is no more than a Muslim king. Without the crown and sceptre of power, the Muslims of Kerala has been able to carry on the path of progress better than others. But the rest of India was ruled by Muslim kings and sultans for eight centuries. They had plenty of opportunities to grow and rise in the shackles of power. Yet they were not able to accompany the Kerala Muslims. Why? The Muslims have not been able to create the influence and acceptance created in the mind of Kerala. This is because the western coasts of India bordering the Arabian Sea and the north western parts of the Khyber Pass are understood in two ways. Kerala is the first country in the Indian subcontinent to have an Islamic message. The followers of the Prophet's companions came here to spread the true religion. They only chanted love mantras. It left a deep impression on Keralites. Islam became light. Islam gave the first lesson of equality to Kerala. The charcoal walls of lukewarm love were abolished. These natives who were left behind in their standard of living were taught to dress and dress. India has brought to light the equality that the underclassmen have brought to the light of Islam, breaking the barriers of casteism. Thus, the arrival of Islam in the practice of love and equality was regarded by the Keralites as a great civilization that came to enrich their lives rather than as a religion. They provided all the necessary facilities for the Islamic missionary. 21 The only one Muslim dynasty in Kerala 16 North India is heard from some of the Muslim kings who came to India through the Khyber Pass and tried to establish their rule. The aim was not Islamic propaganda for kings who made military moves with the agenda of expanding their own imperialism through the war. They did not understand the religion like the Companions, like the Companions who learned to see and hear Islam from the face of the Prophet. The spirit of Islam was alien to them. But it is these rebels who are perceived by the North as the ideal men of Islam. Many mistakenly believe that Islam is the religion of aggression and extortion. The Muslims who came to North India did not receive the same respect as the Muslims of Kerala did. This is because they do not want to accept the religion of kings. It was only when the Sufis set out to protect the religion from the calculus created by the rulers, that the people there realized what Islam is. But there were no such instances of Islam in Kerala. He saw Kerala as a guide for goodness. Muslims were honoured with the egalitarian messages and the Renaissance values that religion promoted. Others received positions they did not receive. The Hindus provided the land and equipment to build mosques. Muslims dressed up to impress everyone. Among the people who wore angular and one-piece shirts, chisels, hats, tiaras, and pads, they became a civilized people. Muslim women were dressed as women in shirtless dresses. Thus, Islam burned the lamp of the Renaissance. The Muslims of Kerala enjoy the freedom and privilege they have not got under an Islamic State or under Muslim rulers. Their lives were so exemplary. Sheikh Zainuddin Makhdoom (R), the first historian of Kerala, records the way of life of Muslims in the days of Zamorin. The government pays the callers and bank callers. The government itself makes special arrangements among Muslims to enforce their religious laws. It is customary for the Jumu’ah Sharia rules were not fully enforced, except on rare occasions when hundreds of Muslim kings, including Afghans, Turks, and Mughals, ruled India. This is where the importance of religious freedom for Keralite Muslims comes into play. 17 Growers (leaders of the day) to punish those who do not go to the mosque and to penalize them. Any Muslim deserving of capital punishment in the eyes of the government will be executed and surrendered to the Muslims, with the consent of the Muslim leaders. (Tuhafatul Mujahideen) Makhdoom portrays the freedom that Muslims enjoyed under Hindu rulers in Kerala, where there was not even a Muslim king. For eight centuries, there were kings in Delhi and elsewhere, but this did not benefit them. Its history is that many of the sultans insulted Islam and refused to enforce Shariah laws. Kerala Muslims grew up under a religious leadership with maturity and scholarship. They moved only according to the ulama. The problems of the community have been solved in the presence of scholars. People flocked to the mosque to solve personal and family problems. The problem will be solved when Khali gives a verdict. The phrase "go and tell it in the mosque" is still popular in Malabar. It is evident that the Muslims of Kerala has been able to advance through the strong leadership of the Auliyas22 and the Ulamas23. But this fortune did not reach the Muslims of North India. There were often obstacles to the recognition of the sovereignty of the scholars. They were compelled to obey the orders of the palace and the durbar without question. The solution to the problem was to rely on royal authority. Sufis and scholars were there, but they were limited. Any 'fatwa' issued against palace rules is a punishment for imprisonment or gallows. The scholars there were often unable to take full leadership. The Ulama of Kerala never faced such pressure. The kings here honoured them. When the emperors like Akbar were imprisoned and tortured by great scholars such as Sheikh Ahmad Zarhindi (HI 971-1034), who discussed with the pundit leadership on the issue of Muslims and saw the renaissance in Delhi. When the believers in Delhi were ordered to take the heads of those who did not prostrate themselves 22 23 Arabic word for priests Arabic word for scholers 18 before the emperor, the king of Malabar saw the king giving power to the Ulama to punish those who did not go to Jumu’ah and to enforce Shariah laws. These achievements were made possible because of the pride of the community. Before long, they were giving the community everything they needed. Scholarly leadership in Kerala. Sheikh Zainuddin Makhdoom I (1467-1522), Makhdoom II (1532-1619), Omar Khali (1765-1857), Veyyankodu, Sayyid Alavi Thangal (1753-1844), Son Sayyid Fazal Pookoya Thangal (RA) (1864-1901), Calicut Khaliks, Sayyid families and Sufis sowed the seeds of a renaissance among the Kerala Muslims. They used the mosques and mosques to reinforce the Islamic spirit in the believers. The Mala, Maulid, and Ratibahs that they propagated made the believers more religious and pious. The ulama made a good group of people who believed in them. It is the Muslims of Kerala who has the greatest renaissance and anti-imperialist thinking. Their history dates back to the 15th century No one can claim a legacy or a struggle. The control of these struggles and struggles was in the hands of the Sufis and the Auliyas. From Zainuddin Makhdoom (R) to Jihad announcing jihad, when Vasco da Gama, an invader of Vasco da Gama, sailed on the shores of Kapad Panthalayani Kollam, on May 21, 1498, he was an amateur in the Khilafat agitation of 1921, From the Umar Qasi (RA), who initiated the first civil disobedience movement in India through tax refusal, to the resignation of the Mudaris in the land of the British supporters for the struggle for independence, there is much to be said in this regard. This legacy is still upheld by the Muslims of Kerala. True, the Muslims of North India and their scholars played a very strong role in the First War of Independence in 1857 and so on. But they did not have a tradition like that in Kerala. That is why people like Sir Syed Ahmed Khan (1817-1898) were able to declare their support for Britain and be proud of their subjects. No one in Kerala indeed has such an arrangement. Ingredients of Root 19 The fact is that the progress we are seeing today is not sudden. We grew up with centuries of effort, tradition, and many other direct and indirect factors. Religious alliances in Kerala are an important part of the growth of Muslims. There have been no communal riots, conflicts or acts of annihilation, which are constantly haunting Muslims as in North India. The Keralites have unitedly resisted it until a small spark of communalism broke out somewhere. This is why Muslims are able to assert their own personalities. This is a missing ingredient for the North Indians. There is communal sectarianism that is haunting Muslims. Massacres and ethnic cleansing experiments have been going on for a long time. At any moment, the thought of being hunted by victims has destroyed the identity and address of the Muslims of North India. This continuous wave of fascism has adversely affected the growth of Muslims. The Muslim leadership has played a huge role in making Kerala the mouthpiece of peace. The Kunjali III who guarded the Zamorin kingdom’s unity, political enlightenment, incompetence in the mix. Religious reform movements such as Khawaarijism, Mu'tazalism and Shi'ism have not found reflection in the Muslim world, even in the most complex of conflicts and divisions. Indeed, the Ulama were not allowed to be there. The Shiites who migrated to Kerala from North India tried their best to promote it, but our scholars defeated it. Shi'ism is not the only thing heard here. This was the situation in Kerala until after the Malabar riots of 1921, when some people exploited the turbulent atmosphere. This unity did not exist in North India. Often, there were political clashes between Muslims. With that influence, the religious reform movement grew. Sir Syed's anti-Islamic ideas took root. Wahhabi's thoughts were propagated by Shah Ismail Dahlavi. There were fierce divisions. To this day, Kufr accuses the Deobandi and the Barelvis of refusing to accept each other as Muslims. This dysfunction has adversely affected its growth. But there is still no serious disunity in Kerala. The Bidai faction criticizes Sunnis as polytheists, but they do not even believe in it. This is why the Sunnis 20 are accepted as Muslims and they rush to greet Salam. It is possible to work together on common issues and make decisions. This unification has given rise to the Muslim movement. Kerala Muslims have maintained a unity that is not found anywhere in the world. There was no ideal division here until the United Nations came to the scene after 1920. Political enlightenment is a key component of the growth of Muslim Kerala. The role played by the Muslim political movement in securing the rights of the community cannot be denied. After the partition, the Keralites took over the communal politics. Thus, Muslims play a crucial role in the state government. The achievements in religious and physical education have set the direction for the Kerala Muslim Movement. It is a system that lags behind even Muslim countries in religious education. The All-Kerala Islamic Religious Education Board is the largest religious education agency in Asia. It conveys the legacy of the religious consciousness of Keralites. In 1909, the founding of Darul Uloom Madrasa in Vazhakkad, the Quaalutul Islam Madrasa in 1915 and the Tanur Islaul Uloom Madrasa in 1924 found a new direction for religious education. At the behest of scholars, the community accelerated the process of setting up madrassas in rural and rural areas. It is this religious consciousness that has made Kerala Muslims the best society Physical education also. Each religious organization has its own wing for higher education. Arts and Science colleges, engineering colleges and medical colleges have their own. The main reason for all this growth is the economic growth of the Muslims. Since the 1970s, Muslims who were in their waist and full-bodied migrations to the Gulf region began to rise economically. This rise was reflected in all the clouds. The economically elite thought that their children should get a higher education. Higher colleges were established for this purpose. The diminished generation of the family was attracted to the educational fields. There was also material advancement in the society. 21 Thus, historically, it is the combined energy of many stages that have made Kerala Muslims a better society. We have grown as role models for others as we have traditionally embraced great values such as religious consciousness and political enlightenment. In short, we are seeing a green community, not because of the arguments that emerged at the end of the nineteenth century. 3.2 HISTORY Even before Prophet Muhammad was a prophet (c. 570-632 AD) there had been important trade relations between West Asia and Kerala. The main sources of early Muslim presence on the Malabar Coast are Muslim tombstones with ancient dates, short inscriptions in medieval mosques, and rare collections of Arab coins. According to the local legend, the first mosque in South Asia at Kodungallur was the Cheraman Jum'ah Masjid in central Kerala. Malabar Coast's overseas spice business was monopolized with the shipyards from Kerala in Western Asia. The Muslims were a significant financial power in Kerala's kingdoms and had great political influence in the Hindu royal courts. Travelers noticed the significant presence of Muslim merchants and historical settlements in most ports in Kerala. In this development, the common interest in spicy trade has helped immigration, intermarriage and missionary activity/conversion. Some of Kerala's key administrative positions are held by Muslims, such as the Port Commissioner. The harbor commissioner, the shah Bandar, represented the Muslim merchants ' commercial interests. Moroccan tourist Ibn Battutah mentions Shah Bandars in Calicut (Kozhikode) and Quilon (Kollam) ports in his account. The "Na Khuda," merchant owners of ships, spread business interests across the Indian Ocean. 22 The arrival in the late 15th century of Portuguese explorers verified the progress of the well-established and prosperous Muslim community. When the Portuguese tried to establish a spice-trade monopoly, bitter naval battles are commonly seen with the Zamorin ruler of Calicut. The Portuguese navy attacked and plundered the dominant Muslim port cities in Kerala. Ships carrying merchandise, sometimes together with the crew, are drowned. In the long run, these practices have led Muslims to lose control of the spice trade that they have controlled for more than 500 years. Historians note that once rich Muslim merchants, looking for alternatives to trade, turned inland (southern Malabar in the post-Portuguese period). The majority of the Muslims in Kerala by the middle of the 18th century were landless peasants, poor fishers and little traders. During the invasion of the Malabar district by Mysore (late 18th century), the community tried to reverse the trend. The victory over the Kingdom of Mysore by the English East India Company and the Hindu confederacy in 1792 again placed Muslims in economic and cultural subjection. The ensuing partisan rule of British authorities led to a series of uprisings (against the Hindu landlords and British administration) which brought Muslim peasantry in the Malabar District to a state of destitution without land. The riotous Mappila revolt (1921-20) finally erupted in the show. After the 1921-22 Uprising, Muslim material strength recovered slowly, together with modern education, theological reform, and active participation in a democratic process. There were extremely small Muslim numbers in state and central government positions. In 1931 the rate of Muslim literacy was just 5%. In the following years (c. the 1970s) a large number of Keralan Muslims found substantial jobs in the Persian Gulf countries. This large-scale involvement in the Gulf Rush has provided the Region with tremendous economic and social benefits. The employees ' earnings were followed by a large influx of funds. Issues like widespread poverty, 23 unemployment, and backwardness in education started to change. The Muslims in Kerala are now known as a part of the Indian Muslims, characterized by a revival and change in the region. Malayali Muslim women do not hesitate to join vocations and to take up leading roles. Calicut University was established in 1968 with its former district of Malabar as its main catchment area. The twelfth busiest airport in India, Calicut International Airport, was opened in 1988. In 1996, Kozhikode established an Indian Management Institute (IIM). 3.3 LITERATURE A popular folklore tradition that came up is Mappila Songs (or Maappila Poems). 16th century. 16th century. The ballads have been compiled in complex Dravidian (Malayalam) and Arabic, Persian / Urdu blends in a modified Arabian language. Maps have a distinct cultural heritage, as they sound a mixture of South Indian Dravidian and West Asian philosophy and culture. Themes like religion, satire, romance, heroism, and politics are dealt with. The poet Mappila Songs was generally regarded as Moyinkutty Vaidyar (18 75-91). The area dominated by religious publications as modern Malayal literature evolved after the 1921-1922 uprising. The Kerala Muslim writers of the modern age were followed by Vaikom Muhammed Basheer (1910-191994), UA Khader, KT Muhammed, N. P. Muhammed, and Moidu Padiyath. Muslim literary magazines and daily newspapers are also widely and critically read among Muslims, all in Malayalam. "Chandrika" newspapers founded in 1934 were an important part of the Muslim community's development. 24 CHAPTER FOUR KERALA MUSLIMS’ DIASPORA LITERATURE 4.1 INTRODUCTION Discussions still taking place in our migrant literature. Under this considerable discussion, opinion is divided in the usage of migration terminology. Famous literature critic Dr Rajakrishna puts it in the term ‘literature in exile’ instead of the common term of migration literature. In fact, this term, i.e., literature in exile belonging to political works and compilation in a foreign country. It was often or mainly written by the people who were exiled or expatriated from the mother country due to any political reasons. In this category, famous Indian writer Solzhenitsyn besides the relevancy of others, who described for Indians the solitude and paranoia of living things in exile. Other major figures for Indian exile literature are Salman Rushdie and Taslima Nasrin. Apart from a single writer, the famous historian M.F Hussain also shares name in this literature in exile list. From the viewpoint of almost literature critics, our works of literature are not literature in exile. Because any Keralite didn’t face yet the same or equivalent experiences of Salman Rushdie or Solzhenitsyn did in exile. Although, Keralites didn’t face more political grueling, not one yet exiled or expatriated due to political tortures and then wrote about the firing memories thus far. But we can’t stand in the continuance that the Malayalam language yet met with migrant literature. 25 From the beginning of the twentieth century, Keralites had expatriated to far nations in the meeting of means of subsistence. Firstly, they went to Ceylon (Sri Lanka), Burma (Myanmar) and Singapore and now at gulf regions, the Arabian subcontinent and the United States of America. Only in the Gulf region, a count of 2.5 million Keralites living with their jobs. Thus, we can say there is no term in English which comprises the term ‘Pravasam’ in Malayalam thus far. In fact, one who migrates to another country living there at all, but most of those are going from Kerala returns after the expiry of their visa period. For Keralites, the expatriation life belongs to a hundred years' heritage. But, in early times it was to Ceylon or Singapore. In those days, according to the claim of M. Mukundan, they neither write Malayalam nor they read Malayalam literature. However, from the travelogues of Central Literature Academy Award Laureate S.K Pottakkad we find our history and heritage of expatriation. But a question arises here why not S.K Pottakkad wrote an expatriate novel. Ingulf regions, America and Australia Keralites gave form for little literary magazines. In such magazines, the writing pieces of Kerala writers mostly emerged. But depressingly, they failed to come to the mainstream of Malayalam literature. Now, this situation of exclusion is come to see eroded by the arrival of social media. On the meanwhile, the Malayalam literature writers from various Indian cities such as Delhi came to the mainstream of Malayalam literature. As in these times of 1970s Malayalam literature had been believed that the writings of Delhi Malayalam writers. Some of the major figures of these types of writers are Punathil Kunj Abdulla, Anand, Mukunthen, Kakkanadan, O.V Vijayan and V.K.N. Famous Malayalam literature writer Zakaria says: the life of Keralites are mostly being literature. 26 One of the major other destinations was the city of Mumbai. Where formed many of groups and stages for expressing literature. Mumbai Sahithya Vedee24 is one of these, where a writer can expose his own thoughts and literary works. There wasn’t any limitation in writing theme or length. Thus, many of this came to the mainstream in any way. As all literature critics said the common factor that beautifying the writings is the experiences. Experiences create more powerful writers. Though, there is no doubt in the experiences of Kerala expatriates. Not only their writings comprising the nostalgia of rootlessness but also, they are the breakers of narrow job contingencies of the mother country. Thus, they access big life realities. They possess an illuminate heritage of renaissance and political consciousness. The prime example of their literature awareness is the book Aadujeevitham authored by Benyamin which firstly published in 2008 which deserved him for Central Literature Academy Award. 4.2 AN OVERVIEW ON MIGRANT LITERATURE IN KERALA The term remote husband hood in Malayalam is thanks to M Govindan’s essay Enkilum Saramme Idh25 which wrote in 1952. The essay intervenes through the situation of Keralites' deportation and migration. It denotes that the remote husband hood is mote danger than widowhood. It exposes the difficulty harbinger of expatriated people’s wives which equals to a widowhood. This harbinger resulted in some of the letter songs such as SA Jameel’s Ethrayum Bahumanapetta which entered to Kerala literature or more precisely to migrant literature and diaspora writing which created a mammoth wave inside Kerala and Gulf countries in an equal level in the 1970s and 1980s. these 24 25 Trans. Mumbai literature forum Trans. However Saramma this 27 lines were the complete concretization of the human situation of bereavement and widowhood. In one hand-letter song on its starting delivers only with Kerala Muslim because most of the migrants were from Mappila Muslims. Today letter songs are evaluated as of the expression of expats and expatriation rather than the problems of Mappila Muslims. It is regret to be aware, that Kerala migrant literature has not formed yet very well. It yet remains in vocal newspaper forms which considered as its tender level. It is slowly coming through written literature. It is not revealed a prolong study about migrants to Khorfukkan26 without sufficient evidence and proofs in barges. It is our literature inability that it doesn’t compile a literature work after a half-century passed away for the adventurous barge travelling to expats, migrants, and diaspora literature. It draws a definitely different face for Kerala Muslim diaspora which came to limelight in mid of the 1980s which was about UAE prison notes worked by Zubaida Neeleshwaram (Abu Bakar). But this work failed to attain public attention. Although it was famous as it intervenes through prisoners’ life who haven’t any type of sufficient evidence for residency and laboring and regarded as illegal and unlawful migrants. Although TV Kochu Bava and Methil Radhakrishnan are residents of gulf countries, the memories of the diaspora didn’t influence in their writings, not at all. Thus, public ignorance about the gulf diaspora formed and it had been neglected in Kerala literature on its early stages. Vailopilli Sridara Menon- one of the prominent Malayalam writersoften regarded as the father of writings about diaspora. Sometimes, his poem Assam Panikkar27 which authored in 1941 regarded as the first poem which delivers with situations of migrants in the mainstream of our literature. In a second world war, Kerala 26 27 A city in Sharjah, UAE Trans. Assam laborers 28 laborers were appointed in the duty of railway tracks building, the poem Assam Panikkar delivers with this sensational issue which is a struggle against poverty and starvation. The poem starts with Janicha veddu vittakale assamil Panikku pokunna Parishakal nangal (We are the laborers who leave their homes of birth and travel to Assam in probe of works) In this poem, a migrant figuratively comes out as a laborer, and often considered as not a figurative use, because they were real laborers because Kerala Migrants considered as economic migrants rather than political migrants. On the early this century after publishing the book of Babu Baradwaj Pravasiyude Kurippukal (Notes of expats) migrants become introduced as Pravasikal (expats) in Malayalam. The book was a reforming innovation for Malayalam newspaper as it caused for a separate edition of gulf newspapers. In this stage, the term expat concretized well in Malayalam, and expat literature slowly crept to Malayalam literature. One of the burning and outstanding books which introducing the gulf. life difficulty was Aadujeevatham (goat life) of Binyamin. The character of this book Najeeb become familiar with Keralites. The book is still the best seller. One of the prominent sounds in Malayalam literature also belongs to UA Kader. His fielded fiction such as novels and stories. In the 1930s, Keralites migration to Burma (Myanmar) was a trend. UA Kader’s roots belong to Burma and his entire childhood was there as he was born and grew up there. His mother was a Burmese; thus, his compiles intervenes through his memories from Myanmar and about his mother. His 29 works also considered under Kerala Muslims migrant literature, but it is completely deferring from the well-known definition of migrant literature. One of the strongly exposing external and internal expatriate life memories is Mappila Kalasi Kadha Parayunnu literal work authored by C M Musthafa Haji Chelembra. The book contains in its every line a different and extra-adventurous life experience. 4.3 TYPES OF MIGRANT LITERATURE Generally, migrant literature can divide into two categories based on its originality: 4.3.1 EXTERNAL MIGRANT LITERATURE External migrant literature is the literary works which compiled by expats and migrants from an external country. This migrant literature is the most famous category in migrant literature types, because this literature deals with both political and economic migration, while others don’t deal with political migration. Because, political migration is really not a migration, but it is an exile. Thus, this type of literature has a high quantity of ambivalence and nostalgia. As per Kerala migrant literature, Benyamin’s Aadujeevitham concerned as a most beautiful migrant novel in Malayalam literature. Which is external migrant literature work? Other major works which include in this category is S A Jameel’s Dubai kathuppattum Marupadiyum 28, Musafar Ahmad’s Marumarngal, Marubhoomiykude Athmakadha29 and Mazhilukal Savarikkirangiya Cherivilude. There are many other migrant kinds of literature which include in this category. 28 29 Trans. Dubai letter songs and reply Trans. Autobiography of desert 30 4.3.2 INTERNAL MIGRANT LITERATURE Internal migrant literature is the literature which compiled by migrants who don’t go overseas. This can also divide into two categories: 4.3.2.1 EXTERNAL STATE MIGRANT LITERATURE This literature is a literature which compiled by migrants who travelled to other states whether to find better-living situations or for temporary works or political issues legalized by governments such as giving statehood in according to same languagespeaking areas. Some other types of literature don’t regard to be discussed. In this type, it is famous the literature works of Thoppil Mohammed Meeran who born in Kerala (Nagercoil, Travancore) but in 1957, when states formed in the basis of languages, Nagercoil added to Tamil Nadu’s Kanyakumari district. Thus, his works are regarded in internal migration. Some of the examples for his literature are Oru Kadalora Kiramathin Kathai (1988, The Story of Sea Side Village) Turaimugam (1991, Harbour) Koonan Thoppu (1993, The Grove of a Hunchback) Saivu Narkkali (1995, The Reclining Chair) Anju vannam theru (2011, "Five Colours street") kudiyetam (2017, Emigration) 4.3.2.2 INTERNAL STATE MIGRANT LITERATURE Malabar Migration refers to the large-scale migration of Syrian Christians from Central-South Kerala to Malabar in the 20th century. A minority of Hindus and Muslims included in this migration. This migration continued until the late 1980s. Some other type of migration is also mentionable one. Migration of Beypore Sultan Vaikom Muhammed Basheer from Vaikom of Kottayam to Beypore of Kozhikkode 31 was considered as an odd migration. But this was not included in the general form of Malabar Migration, it was fleeing. After his settlement in Vaikom30 in 1962, his kinds of literature can include in migrant literature, but it lacks the characteristics of migrant literature at an intensive level. His major works after 1962 are: Mathilukal31, Manthrikapoocha32, Bhumiyude Avakashikal33, Anappooda, Chirikkunna Marappava34 and Shinkidimunkan. 4.4 ANDAMAN SCHEME AND OUTCOMES Malayali the first Malayali community originated in the Mappila community (Muslim community of Kerala, mainly in the northern region of Malabar) and was deported to the Andaman Islands following the Mappila Rebellion in August 1921. Free agricultural land was reserved by the local government. In most parts of Bambooflat, Hopetown, Wimberley Gunj, Stewart Gunj, Ograbraj and Mannar Ghat in South Andaman, the Moplah35 Group colonies are situated. Deportation caused for enrichment in Malayalam literature. One of such literature was Mariyakutty Kathupattu of Pulikottil Hyder. 4.5 PARTITION OF 1947 AND OUTCOMES India was divided into two independent domination states in 1947: India Union and Pakistan Dominion. Today the Union of India is the Republic of India. Today Pakistan A Panchayath in Kottayam Trans. Walls 32 Trans. Magic cat 33 Trans. Owners of land 34 Trans. Smiling wooden doll 35 Mappila 30 31 32 is the Islamic Republic and Pakistan is the Dominion and Bangladesh is the People's Republic. India is divided between India and India. The partition involved the division of two provinces based on district-wise Hindu or Muslim majorities, Bengal and Punjab. The British Indian Army, the Royal Indian Navy, the Indian Civil Service, the trains and the central treasury were also divided among the two new dominions. The separation of the British Raj or Crown rule in India was enshrined in the Indian Independence Law 1947. At midnight on 14–15 August 1947, the two independent nations of India and Pakistan came into being. In the newly established domains, there was a division of 10 to 12 million people along religious lines that created overwhelming refugee crises; there was widespread violence, with estimates of a loss of life accompanying or preceding a disputed division of several hundred and two million people. The violence of the division has created an atmosphere of hostility and suspicion that afflicts their relationship with Pakistan today. 4.5.1 BM KUTTY The journalist, public servant, politician, peace activist, trade unionist and liberal intellectual Biyathil Mohyuddin Kutty (15 July 1930-25 August 2019) commonly known as the' BM Kutty.' He was an early communist-influenced Kutty who was born into the family of farmers and landowners at Chilavil-Ponmundam village of Tirur, in Malabar District and in the 1940s was a student of the Communist Party of India. From 1945 to 1949, he attended the Mohammedan College in Madras to please his uncle. After the final exams, he left college and did not wait to be qualified. At the age of 19, he moved from his parents to Pakistan, with the reason behind his transfer being his "love of geography." 33 Kutty had links with many right-wing and centre-left parties and served as political secretary to Balochistan’s36 prominent leader Baloch Bakhsh Bizenjo. In 2011 Kutty's memoir Sixty Years Self-exile: No Regrets, a political autobiography, was published by former Indian bureaucratic and foreign minister Natwar Singh. 4.5.2 AUTOBIOGRAPHY His autobiography Sixty Years in Self-Exile, No Regrets, was written in 2011 by Kutty and narrated the reasons he had chosen to obtain Pakistani citizenship in his journey from Kerala to Karachi. Former Indian bureaucrat and Foreign Affairs Minister Natwar Singh launched the book. The book. Kutty's book has been devoted to four people he most respected in his lifetime: Biriya Umma's aunt, Nirmala Deshpande peace activist, Benazir Bhutto, Pakistanis politician and former Prime Minister, Kutty's Birjis Siddiqui daughter. Deshpande introduced the title of the book in 2007. 4.6 IMPORTANCE OF LETTER SONGS 4.6.1 MARIYAKUTTY KATHUPATTU OF PULIKOTTIL HYDER The poet who popularized the correspondence was Pulicottil Haider (1879-1975). His poem 'Maryamkutty's Letter' is very famous. Hasan Kutty, a young man who was forced to go to Ballari prison during the freedom struggle, heard some news about his wife, the beautiful Maryakutty. Although many would come to the door at odd times, Maryakutti kept her own style without resorting to any kind of deception. When a scoundrel followed after another, Maryakutty frowned and fired. He was angry and spread many slanders in the land about Maryakutty. The last one came to the ears of Hasankutty, who was in prison. Maryakutty's mother writes a letter from jail to find out the truth. When he received the letter in his hand and 36 one of the four provinces of Pakistan 34 feared that his beloved boy would leave it to him, he went to Haider in Pulicat with great sadness. The letter was written in two inscriptions. Beginning with the Malayalapattu, one of the most famous poems in Arabic, a song of devotion is made. Through the following lines, Mariyakutty discloses her innocence. Every time you leave, I open your mind and body to the memory of you. vallēāruṁ phasādurayunnat kēṭṭ muṣiyaṇṭa vaṭivuṟṟēāru maiyenne upēkṣikkaṇṭa manamil valutāya veṟuppeānnuṁ vicārikkaṇṭa” 37 “Don't be so tired Don't give up on me Don't feel any hatred in your mind”. I want to convince you of my innocence. Can women come to Ballari Prison? I'm ready to come to you soon. See this section for details. “ballārikkuṭane ñān varāneāṭṭ vaḻiyuṇṭēā vallikaḷkkaviṭēkk varān pāṭuṇṭēā-umate varukil kaṇṭiṭān valla nivr̥ttiyuṇṭēā…”38 “Is there a way I can come across Ballari? Do you want to come to the wall? Is there anything you can do for me?”. The next e-mail says that you will only meet one person and die the same day. “uṇṭateṅkil vann kāṇānuṇṭ mēāhaṁ peānnē oṟṟa nēākk kaṇṭ mariccēāṭṭe ann tanne.”39 “If there is, I would love to come It’s just a matter of time before you die. At the end of Mariyakutty’s letter, praying for a speedy recovery from the grief, the whispers of the entertainer are drenched. Verbal encryption courtesy: Google translator Verbal encryption courtesy: Google translator 39 Verbal encryption courtesy: Google translator 37 38 35 The Mappilapattukal Noottandukalilude (Mappilappattu Centennial Telegraph) says that the correspondence of Mappilappattu is a rich source of tender love and most of the correspondence originates from the grief of the lovers or their husbands. Says Muhammad Ali. 4.6.2 S A JAMEEL’S DUBAI KATHUPATTU After the letter from Mariyakutty, another letter of sorrow, the reply to the letter and the Dubai letter by SA Jameel, the famous Mappilappattu writer. Jameel wrote the song in 1977. Even after so many years, it still stands with eternal youth. “etrayuṁ bahumānappeṭṭa enṟe priya bharttāv vāyikkuvān svantaṁ bhārya eḻutunnentennālēṟe piriśattil ceālliṭunnu vas'salāṁ…” (To read my dear husband, the most honourable Writes his own wife what is it greeting wellbeing with pleasure.) The Dubai letter, which begins with a storm on the Mappilapattu branch, has itself created a storm. It was so popular. The theme of the letter is the love of a wife who has been waiting for her husband of four years in Dubai. At that time, when the phone or other news media were not so popular, there was no way to write. No one could see or hear the pain of the exile of the exiles. As a poet, therefore, the wives of the Gulf have respect for Jameel. “madhuraṁ niṟacceāren mānsapūvanpaḻaṁ maṟṟārkkuṁ tinnān keāṭukkēāleārikkaluṁ marikkēāḷamī nidhi kākkuṁ ñāneṅkiluṁ 36 malakkalla ñān peṇṇennēārkkaṇaṁ niṅṅaḷuṁ” 40 (Dubai Kathu- Dubai letter) “Sweet bananas full of sweets Never give someone else something to eat I will guard the death treasure Remember that I am a woman and you are not an angel” (Dubai letter) See the poet's reply to his wife's complaints: “peṇṇinṟeyāvaśyaṁ aṟiyātteāru bharttāv peāṇṇan avanāṇavaḷuṭe teṟṟinṟe karttāv avasaramāṇāvaśyattinṟe mātāv atiniṭaṁ keāṭukkunnavan viḍḍhikaḷuṭe nētāv” 41 (Dubai Kathu Marupadi) “A husband who does not know the woman Golden is the Lord of her fault The mother of need He who gives the place is the leader of fools” (Dubai letter-reply) Each of the lines in this letter was highly emotional. There was a lot of controversies that day. All that is obscene and defamatory to the Gulf. Hearing that, many left the Gulf. “Why you earn such like this manner” this question motivated them to ask this. 40 41 Verbal encryption courtesy: Google translator Verbal encryption courtesy: Google translator 37 It was this correspondence that brought Jameel to fame despite all the controversy. Later, though there were many correspondence and correspondence with various subjects, none survived. 4.7 PROMINENT WRITERS 4.7.1 SAYYID ABDUL JAMEEL (1936-2011 FEB. 5) Sayyid Abdul Jameel (S A Jameel) is a prominent Mappilapattu singer and often considered as the founder of Kathupattu. He has won the Kerala Sangeetha Nataka Academy Award. Jameel is a native of Nilambur in Malappuram district. His father is Dr Maulana Syed Mohammed Jamaluddin Hydrosand Motheris Ayeshabi. Jameel is the third of six children. EK Ayamu, an early communist and theatre activist in Nilambur, was a prominent member of Dr Muhammad's movement. He also worked with M Usman. Jameel's main task was to sing in the theatre. he also worked as an actor and makeup man. he has sung in films such as "Mudiyaya Puthran", "Puthiyakazhum Puthum Bhoomi" and "Laila Majnu". he also acted in Laila Maj. He was not only a singer but also a painter and psychotherapist. He died on February 5, 2011, at his residence at Nilambur. He was 75 years old. It was in 1977, he began writing about Gulf life. Most of his visitors for his counselling were the wives of expats. The writing was the only communication tool at the time. The first Abu Dhabi trip in 1977 had the opportunity to explore the life story of husbands in the Gulf. That's how the letter was born. 4.7.2 PULATH PULIKKOTTILL HYDER (1879-1975) The popular poet who composed songs in Arabi-Malayalam, about common interest topics, frequently attacking social malaises, was Pulath Pulikkottill Hyder. He was born 38 in Tiruval near Wandoor in 1879. His straightforward texting on Mappilappatt's ordinary life defied Mappilappattu's traditional pattern, naming him 'The Kunchan Nambiar of Mappilappattu. It is named after him that the Pulikkotil Hyder Smaraka Puraskaram, founded by the Mahakavi Moyinkutty Vaidyar Smaraka Committee and given to personalities who contributed to Mappilappattu's art. In April 1979, Mohammed Koya, former Kerala Chief Minister, laid the foundation of a poet's memorial in his hometown Wandoor, but the project has been unfinished ever since. A collection of her work "Pulikkottil Krithikal" was published in 1979 by Mappila Kala Sahithia Vedi. In 1975 June 23, he passed away. 4.7.3 V MUSAFIR AHAMED V Musafir Ahmed is an author and writer-journalist, who was an active member of the Film Society movement in Kerala. His writings based on his expatriate life evoked passionate responses from Malayali readers. He has received many awards, including the Kerala Sahitya Academy Award for Travel Writing. He was born in Perinthalmanna, Malappuram district in1966 July 16. He was working for the Malayalam News newspaper published from Jeddah, Saudi Arabia. His famous works are Kudiyettakkarante veedu (house of emigrant), Marichavarude Nottupusthakam (notebook of deceased), Marumarangal, Mayilukal Savarikkirangiya Cheriviloode. 39 CHAPTER FIVE VISUAL MEDIA AND MIGRATION IN MOLLYWOOD 5.1 INDRODUCTION There are many films in Mollywood film industry that deals with Keralites expatriation and migration. Here, some of Muslim story wrote or directed films in Mollywood. Most of these films are dealing with expatriation and their increasing inferiority complex and nostalgia. Which often focuses to high ambivalence and trauma that have to face in expatriation life. As Kerala’s migration is an economic migration, most of these films portrait the struggling expats to find money under hot sun of Arabia.It is interesting and prestigious one of these films is pathemari directed by Salim Ahamed and acted by Mammutty. Paradesi a film by P T Kunju Muhammed really dealing with the highly affected problem 5.1.1 PATHEMARI42 Pathemari is an Indian Malayalam film written and directed by Salim Ahamed and featuring the Mammootty in a leading role in 2015, featuring Jewel Mary, Siddique, Sreenivasan, Salim Kumar, Shaheen Siddique, Viji Chandrasekhar and Joy Mathew. The film includes an Indian Malayalam drama film. The plot follows Pallikkal Narayanan (Mammotty) who migrated to the Northeast in the early 1960s when the 42 Content courtesy: IBDb and Wikipedia 40 boom in the Kerala Gulf began with the sound recording of Resul Pookutty while Bijibal composed music and Madhu Ambat made movies. Resul Pookutty manages the recording of sound, while Bijibal composes music and Madhu Ambat performs cinematography. In October 2014 the main photography began. The film was shot in Middle East and Kerala. Pathemari released on 9 October 2015 and distributed by Eros International received criticism. At the 2nd Indiwood Carnaval 2016 in Hyderabad, Pathemari was chosen for the Indiwood Panorama Competition category. 5.1.2 GARSHOM43 Garshom is a 1999 film by P. T. Kunju Muhammed, the Indian Malayalam. It is a leading movie stars Urvashi, Murali, Madhu and Siddique. The movie has Ramesh Narayan's musical score. 5.1.3 MAGRIB44 Magrib is a 1993 Malayalam film by P (English: Dusk or Reprieve). T. Muhammad Kunju. The film deals with the relative shift in the context of references governing family relations within a traditional community with a certain cultural ethos, the Muslims in southern Malabar. Murali, Sreenivasan, Sreeraman and Saranya are the stars. 5.1.4 ARABIKKHADA45 Arabikkatha (lit. Arabic tale) is a film written by Ikbal Kuttipuram in 2007 by the American Indian Malayalam director Lal Jose. In India and the United Arab Emirates the film was a major success and a commercial success. This discusses the Content courtesy: IBDb and Wikipedia Content courtesy: IBDb and Wikipedia 45 Content courtesy: IBDb and Wikipedia 43 44 41 contradictions in the communist movement, and was created in the ruling Communist Party in Kerala State, India on the backdrop of real divisions. 5.1.5 PARADESI46 In 2007 Paradesi (Foreigner) was written and directed by P T Kunju Muhammed as an Indian Malayalam drama film. It was created by Aashirvad Cinemas ' Antony Perumbavoor. In three stages of his existence from 35 to 80, Mohanlal played Valiyakaththu Moosa. There is also a significant role for Lakshmi Gopalaswamy, Swetha Menon, Jagathy Sreekumar, Padmapriya Janakiraman and Siddique. The movie talks about the Indian people who left the country in search of a job, mostly in Arabia before their independence and arrived in Pakistan. Upon their return home, a Pakistani passport happened to hold and now the Indian authorities are forced to leave the nation for Pakistan, something which even the Pakistani authorities will not allow. 5.1.6 KHADDAMA47 Khaddama (English translation: Housemaid is a 2011 Malayalam drama film co-written and directed by Kamal. It stars Kavya Madhavan in the title role and was produced by P. V. Pradeep under the banner of Anitha Productions. Cinematography is by Manoj Pillai and the film was edited by K. Rajagopal. A colloquial version of Khadima (servant) in Arabic is the title of this movie. The film tells the story of some immigrants in the Persian Gulf region through the life of a housemaid in Saudi Arabia. It's written by K. Girishkumar and Kamal and the story are based on K U Iqbal’s feature, published in Bhashaposhini, depicting the real-life 46 47 Content courtesy: IBDb and Wikipedia Content courtesy: IBDb and Wikipedia 42 incidents of a housemaid born in Kerala in Arabia. Main film photography began in October 2010 and took place mainly in the Middle East. The movie made its theatre debut in Kerala on 4 February 2011 after a special screening in the past week of January. The release of the film in the Middle East was prohibited. Film critic was well received and most applauded as a realistic film, while Kavya Madhavan's performance has been classified as one of the best in her career. The movie was titled "Panjaram" in Telugu. 5.2 PROMINENT STORY WRITIERS 5.2.1 P. T. KUNJU MUHAMMED48 P. T. Kunju Muhammed is a well-known film industry director and producer in Malayalam. His first film production was Magrib. For his films on the state level he received a number of awards. He was born in Pancharamukku in the district of Kerala, near Chavakkad in Thrissur. He's married and they've got two children. Twice in the 1994 and 1996 Kunju Muhammed became a left independent candidate for the Kerala Legislative Assembly. He graduated from St. Thomas School, Thrissur in mathematics. Magrib (1993) was his first film. She was later the director of Garshom, Paradeshi, Paradeshi, 2007, and Veeraputhran, 2011. These films have received critical attention and numerous awards. As a producer and an actor, Kunhimohammed entered the movie. He took part in the manufacture, all directed by KR Mohanan, Aswathama, Swaroopam and Purushartham. He has appeared in Pabithran's Uppu (Salt) film. 48 Content courtesy: IBDb and Wikipedia 43 He is now presenting a popular program at Kairali TV called the' Pravasalokam,' a special program for the missing expatencs of Kerala from different parts of the world. Kunhimohammed is one of the founding directors of communist channel Malayalam Kairali TV. 5.2.2 SALIM AHAMED49 Salim Ahamed is a film director and producer of Indian movies. Following serving as a travel consultant for a long time, he joined a TV channel as a creative director and script writer. He has received numerous awards and has been shown at several international film festivals, including his directorial debut (2011) Adaminte Makan Abu. It was also announced as the official Indian nomination for the 84th Academy Award for Best Foreign Film category. He made two films with Mammootty leading Kunjananthante Kada (2013) and Pathemari (2015). The later won the award at the 63rd National Film Awards for the best feature in Malayalam. The latest film from Salim is And the Oscar Goes To... (2019), which tells about his own production and marketing experiences with his first film. In September 2012 Salim formally announced his next project. Kunjananthante Kada was the project that starred Mammootty. The film was released in August and began production in February 2013. The criticism of Pathemari followed the life of a Keralan Gulf migrant, who had migrated when the boom of the Kerala Gulf was just beginning. The film has been won numerous awards including the Malayalam National Film Award. 49 Content courtesy: IBDb and Wikipedia 44 5.2.3 IQBAL KUTTIPPURAM50 Born in Malappuram, Kerala, on 15 May 1970. His mother is Raramkandath Nafeeza and his father is Kompathyil Muhammadali. He graduated from MES Ponnani College. He is the famous Indian screenwriter and homeopathic. After his pre-graduation he joined Dr. Padiar Memorial Homeopathic Medical College, Ernakulam, Kerala, for DHMS, Government Homoeopathic Medical College Kozhikode for BHMS and Maharashtra University of Health Sciences for MD (HOM) for his studies in Homoeopathic Medical Science. He currently works as a homeopathic doctor in Dubai. He began the career by writing a story and a screenplay on the 1991 Doordarshan series Koodumattam. The series won the state awards that year. He started to slowly engage with Kamal, who was head of Koodumattam, in story discussions. Later he was asked by Kamal to compose a campus film script (Niram). Even if he was a debutant, Niram's film was a great success. His films were very successful both critically and commercially, such as Arabikkatha and Diamond Necklace. Niram (1999) (story) Meghamalhar (2001) (story) Gramaphone (2003) Swapnakoodu (2003) 4 the people (2004) Arabikatha (2007) Sevenes (2011) Diamond Necklace (2012) Oru Indian Pranayakatha (2013) Suvisheshangal (2017 50 Content courtesy: IBDb and Wikipedia 45 Vikramadithyan (2014) Jomonte CONCLUSION This study prove that this field provides a mentionable scope for a further study. Yet, not anyone did a complete study about Kerala Muslims’ diaspora literature. This study shades light on Kerala Muslims’ arrival history and culture and migration literature and its terminology while a combined study about these two studies had held in a vast level. Sometimes this will be first study which categorizes Kerala Migrant literature to internal and external literature. The focus point of this study is its fifth chapter which is an odd part which finds some Mollywood films themed on migration. Main characteristics of this study is its finding of that Kerala Migrant literature is a fault usage about gulf literature. Kerala Muslims’ travelling to gulf weren’t a migration, its correct usage is expatriation which is most suitable word for pravasam. Abd al-Wahhab Al-Bayati says “in exile we encounter death, in the death we find life and love carries as through it all”. It is completely correcting for expatriates to gulf in 1970s in dhows and barges. 46 BIBILOGRAPHY 1. (“arabikhada,” n.d.), Wikipedia. 2. (“garshom,” n.d.), Wikipedia. 3. (“khaddama,” n.d.), Wikipedia. 4. (“magrib,” n.d.), Wikipedia. 5. (“migrant literature,” n.d.), Wikipedia. 6. (“paradesi,” n.d.), Wikipedia. 7. (“pathemari,” n.d.), Wikipedia. 8. (“post-colonial literature,” n.d.), Wikipedia. 9. Ahamed, n.d, parishyil ninnu pravasathilekku, purambokkil ninnu sahithythilekku 10. Fatemeh and Abdolali, y. (2014, Jan.- Jul.), the dawn journal. 11. https://muslimheritage.in/innermore/104 12. https://www.youtube.com/watch?v=5G_ySbKXp2A 13. Joseph, y. (2017). Mappila: identity and semantic narrowing. 14. M.M Basheer_ Ezhuthu Vazhi _ Mangalam Tv [jzbR6yuBHGg] 15. Miller, y. (1976). Mappila Muslingal, pp. 48-54, 55-64. Other books, Calicut. 16. Oxford dictionay . (2015). oxford university press . 17. Pravasiyude Lokangal - The World of the Diasporic Writer - KLF 2017 [vByaHM1Vg-8] 18. Tharamel, y. (2012, December). diaspora pravasikalude kavyasamaharam, pp. 6-26. Haritham books, Calicut. 19. Vallikkunnu, Tharamel, y. 2006. Mappila Paadavum Padanavum, pp.143-160. Other books, Calicut 20. Tharamel, y. (n.d,), paradesi: cinimayum rashtriyavum 47