Furthermore, Chandumenon's realist depiction, we are told by this urbane nationalist critic writing in independent India, was not only valuable to administrators-s-and here he appears to be in agreement with Dumergue-but also to historians.
The novel fell on bad times in the middle years of the twentieth century, dominated as they were by canonical modes of reading and disciplinarian aesthetic that trivialized its scope. Nair marriage, he argued, may not contain Vedic elements (since as Sudras, Nairs were not allowed to read the Vedas), but it was a solemn rite and in normal practice the bond was respected as lifelong. First, the aesthetic success of the translation, its smoothness and readability, has deflected our attention away from the colonial/orientalist leanings and the administrative inspiration of the Dumergue translation. His wife enjoyed this so much that she wanted him to translate more. We have no evidence that Chandumenon wrote the novel in order to meet such a need. What he is forced to add-the notes explaining the peculiarities of Malabar-are in fact an indication that his project and Chandumenon's are not identical. The percentage of Christian residents in these districts was small before the migration but since 1950 this settler community has formed a significant part of the population in the hill areas of these districts.The Syro-Malabar Catholic Church gave significant support to the migration by providing churches, discipline, schools, hospitals and other infrastructure.After Malappuram, almost all the well known practitioners of the Mappila arts are from North Malabar.Historically significant emigration from North Malabar occurred in three phases.The three waves of historically significant immigration were as follows.Mappila folklore has deep roots in the region. Two, the informal and temporary nature of Nair alliances as reflected in the contractual, non-sacramental sambandam ceremony. Likewise, neither has the problems of transforming the taste of Malayali readers nor of capturing his wife, Laxmikuttyamma's interest been mentioned here. Furthermore if one were to simply translate the romantic episodes/love scenes in an English novel into Malayalam, they would not be particularly enticing'.It is significant that Dumergue finds he has to 'add a few notes in which I have endeavoured to explain certain passages relating to the social and family system peculiar to Malabar' In fact, just as Chandumenon felt it necessary to add to the discourse of Henrietta Temple when he translated that book for his Malayali audience, Dumergue must add something to make Chandumenon's novel appropriate for the audience he is addressing. Asad's influential formulation of what is involved in the activity of translation reflects a break in translation studies generally. There are two key additions: Chandumenon's original novel is now read through the lens that Dumergue held up to it, as a 'faithful and fascinating' picture of life in Malabar.
This is a paraphrase that touches up Durnergue's 'original' in a very significant way. I will annotate these briefly-just to put the reader on the scent of the momentous issues that are at stake in the labour of this text. When one reads a written translation, one only understands what has actually been written. Like Chandumenon's contemporary, Krupabai Satthianadhan's Saguna (1887-8), it is also, in all seriousness and in more senses than one, a book that makes a bid for the heart.The Nairs in the forefront of the movement were disturbed by two things: the joint nature of family (taravad) life and property which made it impossible for individuals to claim or alienate property, and the fact that Nambuthiri men could claim access to Nair women. Meanwhile, changes taking place in agriculture (increasingly tuned to export and the money economy) and land ownership/tenure had increased the wealth and standing of the Nairs (a martial group, Sudra by caste) in relation to that of the Nambuthiris (Brahmins and principal owners of temple and private lands).
But Indulekha has found fresh life over the last two decades as questions of region, gender and minority engage us anew and we search out a history that will illuminate our discussions.
By no means, however, is he a no- changer. In fact, in this case they are quite radically different.
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