A 9.5-meter bronze sculpture of Confucius was erected in front of the China National Museum on the east side of the Tian’anmen Square, facing the Tian’anmen Rostrum, marking the revival of  popularity of this ancient philosopher in recent years.

We talked about Two Million Minutes in a previous post, and here is more – an interview by CNBC to comparatively look at the State of Education in the USA: State of Education – A look at the state of education in America, with CNBC’s Erin Burnett.

The recent inaugural issue of the Journal of International and Intercultural Communication (JIIC) features five different research studies that focus on a wide array of communication issues, including the exploration of cultural differences in deception. According to the report on Yahoo News, “the study revealed that a persons motivation to deceive is influenced by his or her cultural self-identity as well as finding that ones cultural identity greatly influences whether or not a message was perceived to be deceptive.”

Interestingly, the research suggests that “deceptive communication can actually serve a functional purpose” and according to Yahoo, also points out that:

• People who strongly valued their own individuality over the social relationships reported having a lower overall motivation to deceive;
• People who possessed cultural self-identities which emphasize placing group needs over the individual reported having a greater overall motivation to avoid telling the truth;
• When people were presented with a scenario in which deception would serve to benefit them, those who valued their independence were more willing to use deception than in cases where deception would benefit someone else;
• People who valued social relationships over individuality, reported a greater willingness to use deception to benefit others rather than for self-serving purposes.

More interesting are the findings when comparing western cultures with eastern cultures in this respect:

Western cultures have long been noted to cultivate members who value their individuality. Being a moral and ethical person requires avoiding any communication that would jeopardize ones own personal integrity, such as lying.

By comparison, East Asian cultures have been well-known for endorsing more indirect styles of communication to protect the image of the other and promote trouble-free relationships. Deceptive communication has and continues to serve as a useful tool in the maintenance and preservation of significant social relationships.

The Journal of International and Intercultural Communication (JIIC) is a quarterly journal by The National Communication Association, U.S.A. and Routledge, Taylor and Francis Publishing Group. Free access to the 1st issue of the journal can be found here, and you can also find a podcast and its transcript.

The Mid-Autumn Festival (中秋节 zhōngqiūjié), also known as the Moon Festival, is a popular celebration of abundance and togetherness, dating back over 3,000 years to China’s Zhou Dynasty. This day is also considered a harvest festival since fruits, vegetables and grain have been harvested by this time and food is abundant.The Mid-Autumn Festival falls on the 15th day of the 8th lunar month of the Chinese calendar (usually around mid- or late-September in the Gregorian calendar), a date that parallels the Autumn Equinox of the solar calendar. This is the ideal time, when the moon is at its fullest and brightest, to celebrate the abundance of the summer’s harvest. In 2007, the mid-autumn festival falls on September 25.

In the Chinese lunar calendar tradition, the seventh, eighth and ninth months comprise autumn. During fall, the weather is getting drier, and the skies are commonly clear and cloudless and the nights crisp and sharp. Thus the festival celebrates the moon’s appearance as the brightest and most beautiful throughout the year.

The traditional food of this festival is the mooncake. Mooncakes are typically round, symbolizing the full round moon of the mid-autumn festival. The round mooncakes, measuring about three inches in diameter and one and a half inches in thickness are made with melon seeds, lotus seeds, almonds, minced meats, bean paste, orange peels and lard. A golden yolk from a salted duck egg was placed at the center of each cake, and the golden brown crust was decorated with symbols of the festival. The picture above shows a typical mooncake and its inner and outer packages.

Nowadays there are many different varieties of mooncakes, and there are even square-shaped ones. Last month, a super large mooncake was made in Shenyang, Liaoning, weighing nearly 13 tons. This mooncake is 8.15 meters in diameter and 20 centimeters in height, and has a coating weighing one ton, and filling weighing 12 tons, and took ten chefs more than 10 hours to make it.

The Mid-Autumn Festival is one of the two most important holidays in the Chinese calendar, and the other being the Chinese Lunar New Year.

以下是部分关于“文化”的中、英文词汇对照，其中有些也是跨文化交流理论和心理学理论中的概念。罗列于此，谨供参考。

• cultural 文化的
• cultural adaptation 文化适应
• cultural adhesion 文化信奉
• cultural advantage 文化优势
• cultural anthropology 文化人类学
• cultural artifact 文化产品
• cultural assimilation 文化训练
• cultural assimilator 同化训练
• cultural attitude 文化态度
• cultural changes 文化变化
• cultural conditioning 文化条件作用
• cultural configuration 文化全貌
• cultural conflict 文化冲突
• cultural conserve 文化固定性
• cultural context 文化环境
• cultural convergence 文化汇合
• cultural cycle 文化轮回
• cultural deprivation 文化剥夺
• cultural determinism 文化决定论
• cultural difference 文化差异
• cultural diffusion 文化传播
• cultural disadvantage 文化劣势
• cultural drift 文化趋势
• cultural drift hypothesis 文化流布假设
• cultural ecology 文化生态学
• cultural education 文化教育
• cultural emic concept 文化特有概念
• cultural ethos 文化气质
• cultural etic concept 文化共同概念
• cultural evolution 文化演变
• cultural focus 文化焦点
• cultural framework 文化构架
• cultural gradient 文化渐进度
• cultural growth 文化生产
• cultural identity 文化认同
• cultural inertia 文化惰性
• cultural integration 文化整合
• cultural island 文化孤岛
• cultural lag 文化落后
• cultural norm 文化常模
• cultural norm 文化规范
• cultural parallelism 文化并行论
• cultural pattern 文化模式
• cultural process 文化作用
• cultural psychiatry 文化精神病学
• cultural relativism 文化相对论
• cultural resemblance 文化类似
• cultural science psychology 社会科学心理学
• cultural sociology 文化社会学
• cultural speech 文化言语
• cultural supersystem 文化超系统
• cultural test bias 文化测验偏差
• cultural traits 文化特质
• cultural transmission 文化传递
• cultural tyranny 文化专制主义
• culturally deprived children 文化剥夺儿童
• culturally disadvantaged children 文化处境不利儿童
• cultural historical psychology 文化历史心理学
• culture 文化
• culture absolutism 文化绝对论
• culture anthropology 文化人类学
• culture assimilation 文化同化
• culture base 文化基础
• culture bias 文化性偏颇
• culture complex 文化情结
• culture conflict 文化冲突
• culture contact 文化接触
• culture deprivation 文化匮乏
• culture deprived children 文化剥夺儿童
• culture element 文化要素
• Culture Fair Intelligence Test 超文化智力测验
• culture fair test 文化公平测验
• culture pedagogy 文化教育学
• culture set 文化定势
• culture shock 文化冲击
• culture threshold 文化阈限
• culture trait 文化特质
• culture type 文化形态
• culture bound 文化束缚
• culture bound syndrome 文化束缚综合症
• culture epoch theory 文化期说
• culture fair test 通文化测验
• culture fair test 文化平等测验
• culture free test 超文化测验
• culture free test 各文化通用测验
• culturism 文化主义
• culturist 文化主义者

An article on Law.com, entitled The Culture Gap, is talking about how law firms are trying to break the cultural gaps between different cultures.

In Latin countries, be prepared for two-hour meals before talking business. In China, save the small talk for after the deal. And in France, you may want to arrive at a meeting fashionably late.

Globalization of the legal world has led more lawyers to travel overseas and work with foreign clients, so grasping another country’s customs can make or break a lawyer’s deal.

The article addresses the importance of issues like proper business card exchange, meeting the VPs, and lawyers’ roles etc. There are some interesting remarks in the article:

Brian Szepkouski, a certified trainer at Etiquette International in New York City who also runs his own intercultural management consulting business in New Jersey, said corporations are proactive when it comes to cross-cultural training, but law firms tend to be more reactive and wait for a pressing issue to come up.

and,

Mary Crane, a lawyer who heads Mary Crane & Associates, which consults Fortune 500 companies and law firms on various issues, including business etiquette, said law firms have been paying more attention.

“They are recognizing this is critically important,” she said. “Working in a global economy, one needs to have an understanding of international protocols. It’s an ounce of prevention.

and,

Kaplan, from Howard Rice, said large law firms should consider such investments so that American lawyers don’t learn through mistakes.

“You’re kind of an ambassador of your country every time you go abroad to do work,” he said.

“We’re considered ignorant, so to try to break that as a stereotype, I think that type of training would be highly appropriate,” he added.

In many places in the article, etiquettes in Asian cultures are mentioned.

从1999年开始实行“五一黄金周”至今也有八年之久了，还第一次听说“黄金周是中产阶层的假日”一说。“中产阶层”、“中产者”作为概念显然已经为人们所知所受，同时越来越多的谈论却莫衷一是。媒体也众说纷纭：

• 国家统计局：我国中产阶层进入重要形成期（2004年09月07日新华网），

根据国家统计局最新统计数据显示，在北京、深圳、上海、广州等城市，居民消费已由实物消费为主走上实物消费与服务消费并重的轨道。这意味着本世纪初的10年到20年间，这些大城市将迎来中产阶层形成的重要时期。

• 争鸣：“迎来中产阶层重要形成期”？（2004年09月18日人民网）

进入中产阶层的“重要形成期”，也即表明中产阶层家庭越来越多。而在人口总量变化不大情形下，这也就意味着城市中的中产阶级以下人群将要缩小。但可以看到的情形是，城市中富裕起来的人是有一些，但不富裕甚至比较困难的家庭却越来越多，有些家庭甚至越来越贫困。下岗、失业人员的增多，下岗、失业增多势头短期内的难以遏制，以及大量素质相对低些的农村人口的涌入，决定着我国城市人口中产阶层化、社会经济结构向橄榄型演变的进程将会是缓慢的。

• 中产缺乏的社会（2005年01月21日TOM.COM）

今天我们充满了认识上的困惑。一方面要扶植中产阶层的形成，另一方面模糊的中产阶层现状，又使扶植成为社会利益的再分配，这种再分配似乎更应当向弱势群体倾斜。我们需要建立一个广泛的，多个层次的社会对个体的支持系统。生病了之后有医疗保险，绝大多数人都买得起住房，即便还是要努力一下，教育可以是一种消费，但同时也是一种权利。

• 中产阶层冷思考（2005年01月25日网易专题）

面对如此少的实际意义上的中产，我们不得不承认，中产在数量上还很难称之为一个阶层，而他们创造的特殊的消费行为模式、生活方式和社会价值态度，也很难称之为中产阶层文化，也就无法发挥中产阶层在其社会中起到的作用，在某种程度上，它最多只能算是一种精英文化。

• 中产阶层如何界定？中产者的十大人生选择（2005年02月03日新华网）

有许多人认为，中产阶层的崛起不仅预示着一个富裕时代的开始，而且他们稳健有力的特质也给了人们更多看到一个更繁荣、更趋合理的理性社会的希望，那么中产阶层在社会经济又中究竟能发挥怎样的作用？

• 中产阶层都是谁？（2005年09月23日中国新闻网）

在以知识创造财富的今天，是否具有良好的文化素质、职业技能、管理经验、敬业精神、社会责任心等已成为个人财富增长的重要条件，成为中等收入者必备的素质。据最新调查显示，目前中国教育回报率大约为6%至7%，也就是说，多接受一年教育者，收入就会增长6%至7%，这个水平已经接近欧美国家。因此，今后中等收入者群体应当从收入水平、生活质量、个人文化素质以及社会公益活动参与程度等方面来界定。

• 中产阶层十大焦虑症（2006年05月11日中国新闻网）

只是不知不觉中，这种时尚的攀比，渐渐改变了中产者原本的面目。为了比别人有更加光鲜的脸面，他们对物质产生了更迫切的渴求，花掉了更多的心思，也因此换来了更大的焦虑。

• 中国中产阶级调查（2006年7月11日英国《金融时报》中文网）

…我一不小心，间接地把“收入一般的人”与“中产阶级” 划了等号。很快，我就收到了一位读者的质疑：“收入一般的人怎么能算中产呢？”

• 中国式中产阶层调查（2006年08月15日搜狐财经）

“不仅有较好的物质生活，还有丰富的精神文化。他们是社会的减震器，也是一个稳定阀。”中国社科院社会学所副研究员张宛丽说。

类似的文章和讨论甚多，也提出了众多的问题：中国有没有中产阶层？什么是中产阶层？谁是中国的中产阶层？怎样才算是中产阶层？中产阶层有何特征？什么是中产文化？中产阶层有何困惑？中产阶层将给中国带来什么…等等。然而无论怎样提问，“中产阶层”应是一个文化概念，应具有深刻的文化内涵。单纯从收入状况和经济地位分析中产阶层将是一种误导。

任何社会总是会有一个中间层，它是否就是所谓的“中产阶层”？《国际先驱者论坛》在介绍《白领：美国的中产阶级》一书的文章中写道：

目前国人对中产者这一概念普遍充满理解上的误区。人们往往以为家财万贯、衣食无忧、声名显赫是中产的标志，而事实上中产者是一个非常普通的概念。国人往往把美国历史上的老式中产阶级当作中产的标志，而米尔斯令人信服的表明，以白领阶层为代表的新式中产阶级并没有那么多的掌声与成功，相反倒时刻处于紧张的竞争压力之中。也许我们应该借此重新审视中产者的真正含义。成为一名中产者并不困难，同时也并不轻松。这一身份不但意味着不低的收入与社会地位，更充满了不可测的风险与责任。

的确，所谓“中产阶层”，不仅意味着经济与社会地位，更意味着社会责任；不仅意味着富裕，更意味着法治精神与理性气质，意味着富裕不奢侈，理性不浮躁，宽容不虚伪，…“中产阶层”是一个充满文化内涵概念，它融合了物质财富与精神财富，并体现于特定的社会阶层/群体之中。

相关链接：

“2030年全球将有12亿中产阶级”（2006年12月13日英国《金融时报》中文网）

Dear readers,

this excellent article is submitted by Prof. Biju Longhinos and Prof. Sarah Sanders Smith. The Journal would like to take this opportunity to extend our thanks and acknowledgment to them for their great contribution to this Journal and to intercultural studies in general.

Credits and copyrights of the article shall go to the authors.

With permissions from the authors, the Journal has converted the article into Acrobat pdf format and you can download it here.

Abstract

The State of Kerala, India is unique not only in its geographical design, but also in the culture of its people. Keralites are masters of acculturation. Known as India’s most peaceful state, the citizens of Kerala enjoy the highest quality health care, longevity that surpasses all other Indian states, excellent educational resources, as well as gender and caste equality. Benefactors of early visits from multiple cultures, successful acculturation developed the Keralite ethos – an excellent example of diversity – embraced!

Key words: Acculturation, India, Culture, Adaptation, Diversity

Authors

Prof. Biju Longhinos

University College, Trivandrum City, Kerala, India 695 034 {Secretary, Union of Government College Teachers – India, Member Federacion International Sydicale de la Enzanza (FISE-WFTU)} Contact: akademi.unionist#gmail.com

Prof. Sarah Sanders Smith

Purdue University – North Central, 1401 S US Hwy 421, Westville, IN 46391 Contact: (219)785-5684, ssmith#pnc.edu

The State of Kerala, India: A Case Study of Acculturation in Diversity

India is one of the oldest civilizations in the world. During the last 59 years of democracy, this country has achieved phenomenal socio-economic progress. Self-sufficient in agricultural production, India is now the tenth industrialized country in the world (mapsofindia.com). With one foot steeped in rich cultural traditions and the other fervently striding into the entrepreneurial e-age, India embraces its diversity with unmatched serenity. This country spans 3.28 million square kilometers and is comprised of 28 states and seven union territories. India, since independence, has a parliamentary form of democratic governance.

Kerala, the most southwestern area of India, is a reactive state; well know for a co-existence of orthodoxies and leftist movement. This mosaic has nurtured ideological polarization and intellectual conflicts between right wing and left wing thoughts. Critical discernment of issues has thus become a part of Kerala’s society (which supplemented social growth productively and qualitatively). Thorough understanding of social needs and wanted changes insisted that the apostles of orthodoxies accept dismantling of caste in social spheres, provide ownership to workers and remove matriarchal inheritance. Meanwhile, the leftists were molded to be responsive, but pacifically. As a result, the communist movement evolved in Kerala. During the 1940′s, Keralites adopted democracy much sooner than the communists of the rest of world even thought about doing so. The most acclaimed acts that belong to the communist movement in the state include acceptance of cultural and intellectual pluralism, leading to co-evolution of orthodoxy and leftism. This dynamic created a new Kerala: a realistic melting pot of acculturation. The modern phase of acculturation, which roots its initiation in social tensions, expounded around 1810AD and has subsequently and successfully resulted in nurturing pro-people attitudes among different rulers in the region. Throughout the last 150 years, acculturation has matured and the region today abodes the highest literacy rate, lowest infant mortality rate, a very low birth rate, high women empowerment rate and enhanced human dignity. These traits identify a separate identity for Kerala (apart from other states of the Indian Union).

How did Kerala, geographically segmented from most of India, develop such a diverse yet harmonious culture? This case profiles the unique State of Kerala. Today, Americans and Indians may collaborate, by choice or necessity, with each other in business and education. The people of Kerala are the masters of acculturation. What then, could Americans (as well as people from various cultures) learn from the Keralites? Benefits from Kerala’s acculturation should encourage all people to enhance communication, cooperation, and acculturation.

The Geography of Kerala

By Indian standards, Kerala is a small state, tucked away in the southwest corner of the country. Kerala represents 1.18 percent of the total area of India and hosts 3.34% of the total population of the country. It is separated from the rest of the peninsula by natural geographic boundaries. The mountainous Western Ghats, with rich primeval forests and a high degree of rainfall, form the eastern boundary of Kerala. They extend from the north to Kanyakumari in the south. Further south of the Western Ghats region lie the Cardamom Hills. The entire western border of Kerala, 560 km in length, is established via the Arabian Sea. Between these natural boundaries lies the long and narrow area of land which defines Kerala. At the widest area, Kerala spans 120-km from the sea to mountains.

According to www.kerala.com, this state is divided into three geographical regions: the highlands, midlands and coastal lowlands. The highlands slope downward from the Western Ghats, which rise to an average height of 900 m. A number of peaks exceed 1,800 m in height. Major plantations that produce tea, coffee, rubber, cardamom and other agricultural species are located in the highlands. The midlands lie between the mountains and the lowlands. This region is comprised of undulating hills and valleys. Intensive crop cultivation (cashew, coconut, areca nut, cassava, banana, rice, ginger, pepper, sugarcane) and vegetables of different varieties are produced in the midlands. The lowlands of Kerala are networked by a seemingly endless, intricate maze of backwaters and the estuaries of forty-four glimmering rivers.

Historically in Kerala, (two to three thousand years ago), the lives of common people were not based on caste distinctions and prejudices. Rather, broad division of the population established based upon occupations. Assisted by geographical design, Keralites based their occupations on the nature of the land on which they resided. Divisions included Kurinchi (mountain land), Palai (arid land), Mullai (pastures), Marutan (west land) and Neytal (coastal land). The Kuravar (hunters) of Kurinchi, the Maravar (fighting men) of Palai, the Idayas (cowherds and shepherds) of Mullai, the Uzhavas (agriculturists) of Marutam and the Paravas (fishermen) of the Neytal were all from the same race.

Kerala, commonly hailed as God’s Own Country, is highly revered due to its geographical and sociological features. Geographically, a long coastline in the west and mountains on the east form clear natural boundaries. The eastern hill ranges protected Kerala from direct invasion of military forces. Thus, Kerala remained a free country even before Indian union formation. The land of Kerala is believed to be a gift of the Arabian Sea. Its favorable location fostered trade and established contacts with Egypt, Assyria, Greeks, Romans and the Chinese. As stated on Web India, (http://www.webindia123.com), The Malayalam era Kollavarsham is believed to have started in the 9th century A.D. During this period of internal strife in Kerala, Cheraman Perumal founded the Chera dynasty (9th century AD). In 1498, the Portuguese came to Calicut and in 1502, to Kochi. Kerala was then divided into the Kingdoms of Malabar, Kochi and Travancore. In 1776, Malabar was under the rule of Hyder Ali. In 1792 Tipu Sultan ceded it to the British. While Malabar witnessed the direct rule of the British, Travancore and Kochi were princely states (owing only allegiance to the British). The princely states of Travancore and Cochin were integrated into Union India in 1949 as the Tiru-Cochi State, with a parliamentary form of government (Krishnan, 1998). In 1956, Malayalam speaking areas of the Tiru-Cochi State and those in the Malabar part of Madras provinces were associated to form a single political unit by an act of State reorganization Committee of the Government of India. This new, political region was then called “Ikya Keralam” or Kerala (meaning the land of coconut palms). In fact only in 1956, after 150 years of internal division, had the region regained its form from pre-British times. Therefore, the day of 1^st of November 1956, is considered and celebrated as “Kerala piravi dinam”, birth of modern Kerala.

Religion

Hindus, Muslims and Christians live in a unique balance in Kerala. Nowhere in India, or perhaps in the entire world, can one witness such tolerance, cooperation and religious amity as seen in Kerala. Only in Kerala will one find person’s of different religious communities coming together to celebrate each other’s festivals with pomp.

India is the birthplace of two great religions of the world, namely, Hinduism and Buddhism. Hinduism is the dominant faith. According to the 2001 Census reported by Kerala.com, (http://www.kerala.com), 80.5% of the Indian population were ‘Hindu’. Twenty four million Indians were Christian, comprising 2.3% of the country’s population overall. Religion has played a crucial role in Kerala’s cultural evolution. Here there are three main religions – Hinduism, Christianity and Islam. Religious origins could be traced to Hinduism, however, Census reports reflected that 57.38% of the population of Kerala are Hindus, 23.33% Muslims and 19.32% Christians. According to The Hindu (India’s National Newspaper), in his article published in August of 2005, Shashi Tharoor stated that Kerala was a microcosm of every religion known to the country. Its population is now divided into almost equal fourths of Christians, Muslims, caste Hindus and Scheduled Castes, each of whom is economically and politically powerful.

The region of Kerala has experienced invasions of earlier religious philosophies too. First recorded in history were the arrival of Jainism around 300BC, Buddhism around 250BC, and Christianity in 52AD (by St. Thomas). Brahmanism arrived around 400AD and Islam in 644AD (by Malik bin Dinar). These religions, however, were integrated into the already existing Dravidian culture and thought processes in the society (which evolved out an independent identity for each immigrant expressing difference from its parental form).

When St. Thomas the apostle landed on the west coast of Kerala around 52 AD (artandkerala history.org), it is believed he established seven churches at various locations in Kerala. This was a remarkable achievement when one considers that St. Thomas would have arrived by himself or in a small group to a totally strange and distant land, speaking an unknown language, and was able to communicate well enough to preach the gospel and to convert Keralites to Christianity. Even more remarkable were his efforts and accomplishments when one considers that the great age of confrontation with the Roman Empire did not exist until third century AD (Cohen). It was not until the fourth century that Christianity became the state religion of the Roman Empire.

Islam is believed to have arrived first to Kerala in India in 900 AD. The other states of India realized Islam approximately 150 years later through Turkish and Mongolian colonialism. In addition to religion, the early Keralites benefited in many ways from their long western coastline and ample access to the Arabian Sea.

Cultural Evolution

The land and people of Kerala were recognized by many ancient civilizations in the past. From its seaside, Kerala had experienced advantages from early contacts with various cultures. Jews, Arabs, Romans, Chinese and Greeks were the first traders. These diverse groups preceded even Alexander the Great, who conquered the northern part of India in 325 BC.

It is assumed that the typical teak logs that date back to Sumerian period in Ur, a city on the banks of the Euphrates, belong to the sub equatorial forests of Cherapada (Kerala). King Solomon of Israel had imported ivory and monkeys from this land. Even before Alexander of Macedonia invaded Indus, the Greeks had an idea about the peninsula and its forest products, especially the black pepper from the coastal strip land. Around 100BC the Romans had established their trade links with local rulers in the region. In 68AD Jewish colonies were established for trade. By AD 700, Moors established their trade links with Kerala.

Arrival of the Europeans marked the beginning of another era in the history of Kerala. Main goals of the early visitors were trade and discovery of a shorter sea route to the Malabar Coast. The Portuguese were the first Europeans to establish a stronghold in Kerala. In 1498, Vasco da Gama reached Kappad, near Kozhikode. This was followed by the arrival of the Dutch in 1604 AD, in 1615 the English, in 1675 the French and in 1752 the Danes. The Europeans landed upon these coasts for trade. The oldest available written data on Kerala is that of 2^nd Rock Edict of the Emperor Asoka in 257BC. He ruled the Indo-gangetic plain of north India. The 2^nd Rock Edict describes the civilized people in Cherapada ruled by Keralaputra.

With the arrival of the British began another chapter of Kerala’s plantation history. Like other Europeans, the British also had great interest in Kerala. They too were attracted by the spices and other natural treasures of the land. British influence in Kerala started by the mid seventeenth century and lasted for the next 200 years until independence, contributing to organized plantation activities inducing the concept of profit in agriculture. The British streamlined the contributions and experiments of the Portuguese and Dutch in Keralalite crop production and made them commercially branded.

The Caste System in Kerala

Keralites, due to early acculturation and influence from various cultures, viewed issues critically. This dimension contributed to early dismantlization of the Keralite caste system. As a people, similarities existed among early archeological findings in Kerala and in eastern Africa, thus indicating that there was a direct link between these societies in the past. Likely, Keralites and eastern Africans shared a common ancestory. Original Keralites presented in tribal clans that exhibited features of the proto-australoids. This indicated origins from the Mediterranean region. From available descriptions of both Chinese and Arab travelers, it is understood in Kerala that every home forms the basic unit of society. The elder person in each home made decisions in accordance with the full confidence of family members. Every member of the family had his or her voice in decision-making of the family. Historically, the King was an executive only: a person to work according to the local councils. Ministers were present to support kings, but none of the ministers enjoyed any preferential treatment or benefits from their relationships with the kings.

Wars were rare until the latter BC years of Kerala’s history. The people fought a “Dharmma Yudha” (War with Regulations). The Dharmma Yudha included parameters such as no war after sunset and no treason. This era and its structure waned with the arrival of Brahmanism and over politicization of Buddhism (around 500AD).

From then, and until 1947AD, the caste system came into existence. The Brahmin dominance became most intensive during 1000AD – 1500AD. During the Dark days, (at the time of Brahmin’s dominance and thereafter) the caste system was followed in Kerala. In 1800, the people were classified as:

1. Untouchables
2. Should not have been looked at, and
3. Should not even talk with

In short the “untouchable rules” negated the very right to live. A Nair should keep 16 feet distance away from Nambuthri (the highest caste). A Ezhava should keep 32 feet away from Nambuthiri and 16 feet from Nairs. Pulayas and Prayas had to stand 64 feet from Nambuthiri. An Ezahva should not go near to Pulayas (and in the case if he did, he should not come near to the Nambuthiri). People of the Ulladar caste should never come in front of Nambuthiris and Nairs. One had to undergo separate rituals, even in casual interactions. (Paduva, 1973)

Rulers accepted these caste systems. The State looked into protecting this hierarchy of social interaction and acceptance and promulgated many orders during in 18^th century, in order to strengthen the system. From 1820AD onward, Missionary activities slowly provided enhanced status to Christians in Kerala’s society. This dynamic created an internal tension in the State which led to the reformist movement. Following Christian reformism were Ezhava reformism, Nair reformism and even Brahmin’s reformation movements. Modern Education transformed Kerala’s society from the dark ages to the modern era.

Modern Day Kerala

Kerala is divided into fourteen Districts with Trivandrum as the State Capital. This State is the first place in the world where a Communist Ministry came into power by General Ballot Election in 1957 (OurKeralam.com). Even after the split in the communist movement in 1964, following international divisions, the Communist ideology is still strongly subscribed to in Kerala’s society (even with full knowledge of its ebb in Soviet Russia and eastern Europe). The 2006 State elections redeemed this favoritism of the State for communism by re-electing the Communist party’s Left Democratic Front to power.

According to several resources, Kerala, India’s most idyllic state, one of the most sought after tourist destinations in Asia. Secluded beaches, palm trees, fringed backwaters, mist clad hill stations, lush tropical forests, waterfalls, exotic wildlife, monuments, art forms and festivals provide a distinctive charm.

Apart from its role as an attractive tourist destination, Kerala is India’s most advanced society. With a 100% literacy rate, this is the State holding India’s highest density of science and technology personnel. Kerala also holds India’s highest Physical Quality of Life Index (PQLI), India’s highest life expectancy and lowest infant mortality rates. Kerala is known as India’s cleanest, most peaceful State. Keralites mirror a rich tradition and cultural heritage. The people are highly hospitable and inviting.

Hosting immense natural beauty, the highest literacy rate, the best health care systems and higher educational systems in India, one may believe life in God’s Own Country is serene. This state hosts seven universities and 186 art and science colleges. The medium of instruction is English. Kerala, as compared to other Indian states, ranks first in law and order and also in education and health expenditures. Compared to other states of India, Kerala has high quality in its standard of living from a social perspective, but not in per capita income.

The migrant population includes nurses, clerks and primary teachers (even though Kerala has powerful and efficient higher education and health education). Some people migrate to the USA, Europe, or Australia. A majority migrate to Western Asia.

Migration from Kerala has transitioned as the differentiation of the workforce evolved. The earlier forms of work division, (agriculturalists, shepherds, and fishermen), thrived as a result of effective man and land linkage. This continued under poverty during the Dark Age of Kerala. But later, through education, the emancipation has enabled residents consider searching for opportunities outside the region. Improper land usage encouraged heavy migration, especially for people of lower educational levels.

Keralites have experience positive growth in trades, hotels, transportation and communication (7.8%); construction (7.2%); community, social and personal services (6.8%); manufacturing, financing, insurance, and real estate business services (6.1%); and mining/quarrying (5.1%). In contrast, agriculture, forestry and fishing registered a growth rate of (-) 3.2 percent. (kerala.gov) Kerala’s working men and women enjoy greater rights and a higher minimum wage than anywhere else in India. Its vast pool of skilled human resources readily meets the requirements of both public and private sector enterprises. The state, with its impeccable track record in law and order, has a peaceful, progressive society with a unique work culture. This successfully promotes aspirations of investors. (http://www.technopark.org/aboutkerala.htm) One factor, in particular, encourages migration. This is the unemployment rate in Kerala. According to Kerala.gov, the work participation rate is 32.3% (2001). This translates to an unemployment rate of 67.7%

Unemployment computations in Kerala are more realistically reported than measurements of other Indian states. In most areas, if a farm laborer works one day during the year, he is recorded as being ‘employed’ (even though throughout the remainder of the year his cupboards remain empty). Thus, unemployment rates in India-at-large would not depict the true labor surplus that exists. The State of Kerala records employment and unemployment rates in a similar computational fashion as the United States.

Acculturation

Globalization has accelerated the need for enhanced multicultural communication and acculturation. As defined by Encarta, acculturation has two definitions:

Cultural change: a change in the cultural behavior and thinking of a group of people through contact with another culture, and

Absorption of culture: the process by which culture of a society is integrated from birth onward Early Keralites, due to the geographical predisposition of early foreign visitors, acculturated through cultural change. In contrast, over time, acculturation further developed through absorption of culture.

Acculturation is a complex concept. Two distinct models have guided its definition: a linear model and a two-dimensional model (Maxwell). The linear model is based on the assumption that a strong ethnic identity is not possible among those who become involved in a mainstream society. Acculturation is inevitably accompanied by a weakening of ethnic identity. This theory of acculturation does not describe the successful acculturation of Kerala. According to The Hindu‘s author Shashi Tharoor, (also the Under Secretary-General for Communications and Public Information, United Nations, New York): “One cannot put better ingredients into a national melting pot. One sometimes wishes other Indians would, in this sense, be more Malayali. Kerala’s ethos is a reflection of what, I have called the “Malayali miracle” The two-dimensional model of acculturation suggests both the relationship with the traditional or ethnic culture and the relationship with the new or dominant culture play important roles in the process. This model has suggested four possible outcomes of the acculturation process: assimilation (movement toward the dominant culture), integration (synthesis of the two cultures), rejection (reaffirmation of the traditional culture), or marginalization (alienation from both cultures). Successful integration of multiple cultures has created a desirable ethos in Keralites. “In India, and especially in Kerala, there is no uniform standard, no fixed stereotype, no ‘one way’ of doing things. This pluralism emerges from the very nature of the place; for both Kerala and India as a whole. For Kerala, it is made inevitable by geography and reaffirmed by history” (Tharoor).

“Keralite liberality and adaptiveness foster good citizenship anywhere. The ethos has developed a State that has practiced openness and tolerance from time immemorial; which has made religious and ethnic diversity a part of its daily life rather than a source of division; which has overcome caste discrimination and class oppression through education, land reforms, and political democracy; and which has honored its women and enabled them to lead productive, fulfilling and empowered lives.” (Tharoor)

Race, ethnicity, and socioeconomic status are interrelated. There are marked variations in health status among racial, ethnic, and socioeconomic groups. Although several factors can contribute to these variations, the level of acculturation of a particular group is an important consideration. When one considers the high quality health care, low infant mortality rates, and high educational opportunities available to Keralites, acculturation, as evidenced by these parameters, is rather high in Kerala.

Conclusion

Keralites see the best guarantee of their own security and prosperity in the survival and success of a pluralist India. The Malayali ethos is the same as the best of the Indian ethos — inclusionist, flexible, eclectic, absorptive. The central challenge of India as they complete the sixth decade of independence is the challenge of accommodating the aspirations of different groups in the national dream. Kerala has shown the way.

References

1. Cohen, S. I., (2007), Legitimization Under Constantine. From Jesus to Christ, PBS
2. Frontline. Retrieved 30 January, 2007 from
3. http://www.pbs.org/wgbh/pages/frontline/shows/religion/why/legitimization.html
4. Krishnan, T. V (1998). Indian Independence and Vayalar and Punnapara, T. V. Thomas
5. a Life History, (pp 100-137). Pranavam books, Calicut
6. Maxwell, A.E. (2002), Acculturation. Gale Encyclopedia of Public Health. Retrieved
7. 04 February, 2007 from http://www.healthline.com/galecontent/acculturation-1?utm_term=acculturation&utm_medium=mw&utm_campaign=article
8. Paduva, S. (1973). Anglo Indians -Origin, in Velayudhan, P, S (ed) Culture and Custom
9. in Kerala Charithram – History of Kerala) (Vol 1, pp 1170- 1192). Kerala History
10. Association, Cochin
11. Tharoor, S. (2005, August 14). Kerala Shows the Way. The Hindu. Retrieved 01
12. January, 2007 from: http://www.shashitharoor.com/articles/hindu/kerala.ph
13. Tharoor, S. (2002, August 18). Democracy at 55. The Hindu. Retrieved 05 January,
14. 2007 from: http://www.shashitharoor.com/articles/hindu/democracy.php

The Lantern Festival (元宵节) is on the 15th day of the first month of the Lunar Year, taking place under a full moon, and marks the end of Chinese New Year (Spring Festival) festivities. For the year of 2007, it is today – the 4th of March. It is said that the Festival dates back to shrouded legends of the Han Dynasty over 2000 years ago.

The important festivity for this day is watching lanterns of numerous kinds, and “Guessing lantern riddles” is an essential part of the Festival. People write riddles on a piece of paper and post them on the lanterns (or write them directly on the lanterns). Visitors who work out the solutions to the riddles can tear it off (or remember the numbers) and take it the lantern owners to check their answer. Sometimes, if the solution are right, they will be given a little gift.

The special food for the Festival is Yuan Xiao (元宵) or Tang Yuan (汤圆), or rice dumplings. Yuan Xiao are balls of glutinous rice rolled around a filling of sesame, peanuts, vegetable, or meat. Yuan Xiao can be boiled or fried. Tang Yuan are often cooked in red-bean or other kinds of soup.

It is said that the custom of eating Yuanxiao originated during the Eastern Jin Dynasty in the fourth centuty, then became popular during the Tang and Song periods. The round shape symbolizes wholeness and unity.

Note: Some photos are from http://www.pingtan.com.cn/.

Today is the third day of the Chinese New Year. Most people are still on holidays enjoying themselves with family feast, delicious food, visiting relatives and friends, going to art performances, and firing fireworks and firecrackers. Spring Festival, known to the West more as the Chinese New Year and comparable to the Christmas holidays in the West, is the most important celebration for Chinese people every year.

There are various kinds of festivities during the Spring Festival period. Although the official holiday is usually about a week starting from the first day of the lunar New Year, the preparation and celebrations for the New Year actually starts from the last month of the previous year, as early as on the 8th day of the 12th lunar month when many families enjoy “laba porridge” (腊八粥) made with glutinous rice, millet, seeds of Job’s tears, jujube berries, lotus seeds, beans, longan and gingko, and will not end until the day of the Lantern Festival on the 15^th of the first lunar month.

Spring Festival Couplets

As a tradition, before the New Year comes, every people would completely clean the indoors and outdoors and beautify their homes with traditional ornaments. In many places particularly in the countryside, people would decorate all their door panels with Spring Festival couplets, putting down the best wishes for good luck, bright future, happiness and wealth, bright future for the New Year. The Spring Festival couplets are usually done with Chinese calligraphy with black or golden characters on red paper.

Reversed “Fu”

Among all the decorations, the Chinese character “fu” (福) is a must. This character, meaning blessing and happiness, would usually be pasted upside down. In Chinese, the “reversed fu” is homophonic with “fu comes” or “fu arrives”, both pronounced as “fu-dao-le” (福到了).

New Year’s Eve Family Feast

People attach great importance to Spring Festival Eve. All family members will be together, and have dinner together. Typically, this meal is more luxurious than usual. And the menu is a set of meaningful dishes, such as fish – “yu” (鱼), which is homophonic with ‘abundance’, would be a ‘must-have’. Others dishes like chicken and bean curd, pronounced respectively “ji” (鸡), and “doufu,” (豆腐), meaning auspiciousness (吉) and richness (富), will also be dishes for that dinner.

After the dinner, the whole family will sit together, chatting and watching TV; some families will play Mahjong. According to the custom, people will stay up to see the New Year arrives. In recent years, the 4-hour Spring Festival TV performances broadcasted on China Central Television Station (CCTV) has become an essential entertainment for most of the families. People will watch the programs while waiting for the New Year.

Firecrackers

When the New Year comes, people will go out and fire firecrackers and fireworks. People thought the spluttering sound could help drive away evil spirits and tt was one of the most typical customs on the Spring Festival. It was banned for some years in some cities including Beijing due to security, noise and pollution reasons. It was re-opened in many cities last year and in many places you can only do it in the designated areas since it does cause a lot of above mentioned problems.

“Jiaozi” and “Niangao”

Waking up on the New Year, the first thing to do is still the burning of the firecrackers. Then people will extend greetings to their parents. Child will get money wrapped up in red paper as a New Year gift, literally named “Hongbao” (红包). People in northern will eat “jiaozi” (饺子­), or dumplings and the shape of the jiaozi is like gold ingot from ancient China. On this occasion, southern people will eat “niangao” (年糕) (cake made of glutinous rice flour), homophonic with “higher and higher year by year”

SMS Greetings

New technology also has its impact on the customs of Chinese New Year festivities. Nowadays, around the New Year’s Day, particularly in the New Year’s Eve, and on the first day of the New Year, people will exchange SMS (mobile text message) New Year greetings. It has now almost become a custom.

The first five days after the Spring Festival are a good time for relatives, friends, and classmates as well as colleagues to exchange greetings, gifts and chat leisurely. In the north, the second day of the new year is usually the time for daughters to come back home with her family to pay special visit to her parents. The lively atmosphere not only fills every household, but permeates to streets and lanes. A series of activities such as lion dancing, dragon lantern dancing, lantern festivals and temple fairs will be held for days. The Spring Festival then comes to an end when the Lantern Festival is finished.