Friday, July 29, 2011

ALAGAR KOVIL,MADURAI DISTRICT-CULTURAL TOURISM A CASE ANALYSIS'BY S.KRISHNAN


                                                      
(A Paper presented  by S.KRISHNAN Research Scholar in the Department of Applied Research GRI in a National conference on Tourism,Environment and Sustainable Development Strategies and policies-held at Gandhigram Rural Institute-Tamilnadu on 28.7.11and 29.7.11)  


                     In India tourism has become one of the major sectors of the economy, contributing to a large proportion of the national income and generating huge employment opportunities. India has it’s share of ancient and historical tourists, from Fa-Hien and Hieun-Tsiang in 399A.D and 633 A.D. respectively. It has become the fastest growing service industry in the country with great potentials for its future expansion and diversification. Tourism has emerged as an instrument for employment generation, Poverty alleviation, and sustainable development. Tourism promotes international understanding and gives support to local handicrafts and cultural activities. The first organized efforts to promote tourism in India were made in 1945, by the Government under the chairmanship of Sir John Sargent, the educational advisor to Government of India.
TOURISM AND EMPLOYMENT
                                    Tour represents the act of leaving and then returning to the original starting point. The OECD glossary of statistical terms defined tourism as the activities of person traveling to and staying in places outside their usual environment for not more than one consecutive year for leisure, business and other purposes not related to the exercise of an activity remunerated from within the place visited. Mathieson and wall(1992) “The temporary movement of people to destinations outside their normal place of work and residence, the activities undertaken during their stay in those destinations , and the facilities created to cater to their needs”. 
The travel and tourism sector creates more jobs per million rupees of investment than any other sector of economy and is capable of providing employment to a wide spectrum of job seekers from the unskilled to the specialized, even in the remote parts of the country. As per the survey report of FICCI A.F.Ferguson and co. 2004, every additional rupees 10.0 lakhs invested can create 47.5 direct jobs and each direct job can create 11 indirect jobs, it also stated that every 30 million additional tourist translate into Rs.4300 crore in revenue. India witnesses’ more than 5 million annual foreign tourist arrivals and 562 million domestic tourist visits. It contributes 6.23 percent to the National GDP and provided 8.78 percent to the total employment. The tourism industry in India generated about US $100 billion in 2008and that is expected to increase to US $275.5 billion by 2018 at a 9.4 percent annual growth rate.

            Tamilnadu has immense potential in tourism, the rich culture and heritage of Tamilnadu is renowned the world over. Foreign tourists from ethnic countries and non-resident Indians are specially attracted by this unique features of Tamilnadu. In the year 2000,The number of foreign tourists who visited Tamilnadu stood at 7.9 lakhs and 229.8 lakhs domestic tourists who visited various places of cultural importance. The study area of  Alagar kovil of Madurai is one among the place where there is a great potentiality to develop tourism of Tamilnadu.
CULTURAL TOURISM
                        Cultural tourism is concerned with a country or region’s culture, especially it’s arts. Cultural tourism includes temples, rural buildings including war remnants, monuments to famous artistic, historic remains, archaeological sites, traditional parkland etc.  It generally focuses on traditional communities who have diverse customs, unique form of art and distinct social practices, which basically distinguishes it from other forms of culture. Cultural tourism mainly show-casing the traditions of indigenous cultural communities and their values and lifestyles. Richards.G (2003) The movement of persons to cultural attractions away from their normal place of residence, with intension to gather new information and experiences to satisfy their cultural needs. All movements of persons to specific cultural attractions, such as heritagesites,artistic and cultural manifestations, arts and drama outside their normal place of residence.
AREA OF THE STUDY
                         Alagar Kovil is situated on a hill, and hence, the place is also known as Alagar Malai. The Alagar kovil is situated 900 feet above sea level and 10.051 latitude and 78.042 longitude. It has 26 to 31 sq.miles of area which roughly comes to 16,838.4 acres of land. It is 21km north of madurai city. The Alagar malai is surrounded by many small hills including Aaliyur malai, Kandha malai and Naththa malai. The  Alagar is popularly known as Soundara Raja perumal, meaning 'very beautiful king'. The statues of Lord Kallalagar can be found in seated, standing and reclining postures . Alagar temple is one among the vaishnavaite temples, is considered to be the foremost among the eighteen vaishnavaite temples of pandiya kingdom. The sculpture of Urchavar “Sundara raja perumal” made up of “Apparanji gold”.The Alagar visits Madurai every year in the month of April to attend the marriage of his sister Meenakshi and also to give blessings to Mandooka Maharishi who is in vaigai river as a frog. He travels 21 Km from his place to madurai in his Horse in human form for a week and visits around 1000 mandapams and receives the offerings of the various community and gives darshan to lakhs of people during his visit. All the festivals of Alagar is to create commonweal harmony and to establish peace among the people.
OBJECTIVES OF THE STUDY
                        The objectives of the study are
(i)                 To trace out the historical background, architectural structures, cultural beliefs of the people about the temple.
(ii)               To identify the tourist facilities available in the study area.
(iii)             To study the potentialities and to prepare a future plan to promote rural cultural tourism of this temple.
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RESEARCH METHODOLOGY
                        The research methodology involved both the desk research and the field research which was widely used to understand the concept of the cultural tourism and the various aspects that are involved in the successful development of cultural tourism. To collect the details about the Alagar kovil and its surroundings, case study method is used to explore the history of the temple for the purpose of the study. Discussion with the people related to the temple and also the public who visits the temple often and taking interest about the development of the temple were also done to explore the information about the temple. Apart from this the researcher has met 50 persons at random and collected information about the temple. The survey was conducted in 6th and 7th  july 2011.The study is limited to the area of Alagar kovil, Madurai district.

 TOURIST IMPORTANCE OF ALAGARMALAI
This is one of the ancient temples of South India and has figured in Parilpadal, which is generally accepted to be written about 2000 years ago Once upon a time Yama, the Lord of Death, while going on pilgrimage to all the sacred places on earth, was attracted by the beautiful panoramic view of this place and immediately sat down for meditation.. Sri Narayana was pleased with the prayers of Yama and appeared before him and blessed him with salvation. Yama was not pleased with his getting moksham alone; he wanted that place also to prosper. Hence he requested Narayana to stay there and -to bless the people, to which Narayana agreed. By that time Yama noticed that a halo of the moor was spreading around the place and he ordered Viswakarma, the divine (architect) to construct a Vimanam at that spot in the shape of a moon Viswakarma executed it in no time. The Viswakarma built this beautiful temple with the three tiers “Somachandira Vimanam” which stands for its architectural features.  Narayana stayed in that Vimanam, with Sri Devi and Bhoo Devi to bless humanity.. The Sthalapuranam states that King Malayadhwaja built this beautiful temple with lofty gopurams and spacious prakarams and Mantapam. The Alagar temple was renovated by Pandiya Kings during 1200 A.D followed by Naicker rulers . All the twelve Alwars, the Vaishnavite Saints, visited this place have sung in praise of Azhagar and the beautiful hills. All these verses numbering 123 may be seen in the Nalayira Divya Prabandam (4000 holy verses), which is claimed to be the Tamil Veda of the Vaishnavites. The place is also known as South Tirupati. 
The Pandya kings and later the Naick kings of Madurai were ardent devotees of Azhagar and spent huge amounts for proper maintenance of the temple and for constructing many gopurams and mandaparms and conducting many festivals. The temple suffered a lot in the middle the 18th century when it was looted and partly demolished by Hyder Ali. It used to be a very sacred place and pilgrim centre in ancient days. It is stated in the Mahabharata that Yudhishthira visited this temple and bathed in the Noopuragangai   the holy Teertham, here. Arjuna also is stated to have bathed in this Teertham. There are many shrines at the top of the hill dedicated to Vinayaka, Subrahmanya, Bhairava and Lord Siva and so this mountain is visit by devotees both Vaishnavite and Saivite. This is said to be one of the six places held most dear by Subrahmanya.
Azhagar or Sundararaja is the processional deity and the Moolasthanam is known as
Paramaswami. The paramasmy image is a very beautiful one with Sri Devi and Bhoo Devi on either side. Special mention has to be made about the Chakra in one of the hands of Paramaswami, which is in the Prayoga stage (being released). The image of Azhagar, the processional deity, is made of a special and very cost variety of gold known as Aparanji. It is said that there is a similar image in Aparanji gold in the temple at Trivandrum. 
 In a corner of the prakaram, Vinayaka under the name Valampiri Vinayaka has been enshrined.The peculiar feature of this Vinayaka that the trunk has been turned towards the right side instead of the left as found in other temples. Vibhooti prasadam is given to that entire  worship Valampiri Vinayaka. There is another small shrine dedicate to Bhairava also known as Kshetra Palaka.  With trident in his hand he is depicted with long nails and fearful teeth riding on his vehicle, the dog. Shrines dedicated to Bhairava can be seen in almost all Siva temples and he (Bhairava) is said to have been formed out of the blood of Siva. There is a legend stating that Bhairava is none else than Siva in his Ghora Swarupam, i.e., in rage, and it is interesting to see that a shrine is dedicated to Bhairava (one of the other forms of Siva) in this great Vaishnavite temple.
The temple is said to be guarded perpetually by a local Tamil deity known as Karuppanna -swami, and he has no image and two massive wooden doors of entrance to the gopuram at the 18th step are dedicated to him. The doors are worshipped with all veneration. This is the main entrance of temple but will be seen closed always.  The entrance is kept open only once a year at the time of Brahma Utsava. It is believed that a man who utters a falsehood here and passes through the gate of eighteen steps will come to a miserable end. The parties agreeing to follow the affirmation made in this manner have settled many a civil suit. A fee of Rs. 5.50 is charged by the temple to record such affirmation made before this deity.The water that is used for conducting abhishekam to Azhagar should be brought first to this doorway and the priest should swear that it is water brought from Noopura Ganga. When Azhagar makes his annual trip to Madurai to attend his sister Meenakshi's marriage, a list showing the ornaments with which Azhagar is adorned and goes out of the temple is read out before Karuppannaswami. When Azhagar returns to the temple, a similar check is conducted. The keys of the treasury of the temple will be entrusted to Karuppanna - swami every day in the night.
There is a story connected with this doorway. Once a king in Malabar  wanted to take the idol of Azhagar to his place for worship. He sent 18 people to Azhagarmalai to bring the idol. These people were well - versed in Mantras and other religious rites and made an attempt to remove the idol. But the temple priests who killed them and buried them under this entrance foiled their attempt. Then the god who had come there accompanying them surrendered before the priests and promised to guard the entrance from that day. This god is known as the "God of the gate of eighteen steps". There are many Mantapams and gopurams with images and sculptures of exquisite beauty and grace. The walls of the Vasanta Mandapam inside the temple are blazoned with fine frescoes illustrative of the story of the Ramayana. It has a Holy water point “Noopura Gangai” a four Km walkup the Alagar Hills, believed that drops of Sacred water fell at this place when Brahma was washing Lord Vishnu’s feet after his Trivikrama Avatar and that those drops spread as river Noopura Ganga. The Alagar kovil is also having temple dedicated for “Goddess Rakkayi” at the top of the hill near the spring, who is supposed to be in charge of all the shrines and Teerthams in this mountain. She is said to be the daughter of Angirasa Muni. New-moon days are very auspicious to worship this deity, and thousands of people offer worship to her on these days The Alagar hills have a tropical forest cover which extends from Alagar kovil in the south to Natham in the north. The Tamilnadu forest department has been maintaining a ‘herbal garden’ in the hills. The Garden is irrigated by a natural spring locally known as the Devi theertham. Ismail et.al.(2007) proves by his study that the  leaves and seeds of C.bonduc available at Alagar koil hills can be used for the purpose of mosquito control operation which will be economic, non pollutant and eco-friendly.
HISTORY OF ALAGARKOVIL  IN TAMIL LITERATURE
Tamil,Telugu,pirami and other ancient inscriptions are found in this temple. The archaeological studies about the Epigraphy found in this area proves that the temple is in existence from B.C.2-3 century (Muthu Pichai 2005).The hill was once a safe refuge for the jain monks in 1 B.C,the presence of pirami script carved on stones proved the presence of jains in this area (Muthukonar.s 1973).  Nakkirar,  the Tamil poet has composed several popular poems about this diety.As the place itself suggests, the temple is dedicated to alagar who is popularly known as Sundrarajar.It is said that it attracted the pilgrims even in the early days of the Sangam age.(Mohan.R 2004). This is one of the ancient temples of South India and has figured in Parilpadal, which is generally accepted to be written about 2000 years ago(Balasubramanian.P.et al 2004).The Famous Silapadikaram too, that belongs to the 3rd Century ,points out to this temple as a Vishnu temple.
FESTIVELS OF ALGARKOIL AND COMMUNAL HARMONY
Many festivals takes place in this temple which promotes the communal harmony of the people in and around Madurai. Many festivals is being celebrated during most of the Tamil months. In the month of Chitirai – Chithra festival, Vaikasi – Vasantham festival, Aadi – Car festival, Purattasi – Navaraathiri festival, Iyppasi – Diwali, Kaarthigai – Light festival, Maasi – Gajendra moksham, Panguni – Divine wedding ceremony. Among this Chithra festival and Car festival are important festivals. Chithra festival is lasts for nine days, on the fourth day Alagar is taken to Madurai in human form where he attend his sister Sri Meenakshi Ammans marriage. This is a very joyous occasion for the people at Alagar Malai and Madurai. Lakhs of people come from surrounding Towns and Villages to see the festival. On the ninth day, Alagar returns to his shrine. During this festival  Sowndararaja Perumal is renamed as Kallalagar.
            
              During the Aadi festival the near by villagers enjoy the privilege of dragging the temple car on the ninth day ( pournami ) of the ten days program. The car has four ropes, the Villiyankundram  Jamin is given respect for pulling the first rope. The second rope is pulled by the west street villages of Narasiingampatti, Vellarippatti, Ramanathapuram. The third rope is pulled by the north street villages of Velkelapatti, Arittapatti, Kallanthiri, Kallampatti, Maankulam, Kidaripatti, Goundankulam. The fourth rope is pulled by the villages of Therkutheru. Before starting the car festival the villagers sit together and settle disputes if any among them every year.

               After the car pulling is completed all these villagers are respected by the temple by giving 7 Dosai, 120 Padi Rice, 20 Padi Cooked food and Rs 10000.00 each. Still now these practice is in existence. Also during chithra festival  Villiyankundram  Jamin is given the first respect for their earnest efforts to protect the belongings of the temple and the people living around. Even now they follow the procession of the presiding deity as guards of the temple jewels.

               Traditionally, certain families perform certain works during the chithra festival. The Samanatham kaikkol mudaliyar are responsible for taking the Urchavar ( seer paadam thaangikal ), Jothiyapatti moopar are responsible for Hundials, Sivagangai Aani Kathan family is responsible for lamps (theevatti ), Veeramuthali family is responsible for carrying Umbrellas to the Alagar. Thus, people belonging to various community get together and celebrates the temple festivals.

                These festivals promotes the communal harmony of the people and thousands of villagers lives in unity. As many festivals takes place throughout the year and many people assembles throughout the year, this Alagarkoil is spot as a tourist place also this is situated near hills, the climate is so cool that attracts many people to visit this place. At the top of the hill there is Noopuragangai, holy waterfalls ( theertha thotti ). Pazhamuthr cholai, a famous Murugan temple, one of the temples of Arupadaiveedu is situated on the top of hill also attracts many people.

SURVEY ANALYSIS REPORT

Table1.1Distance traveled by the Respondents

Lessthan 5 Km
6-25 Km
26-50Km
51-100Km
Above 100Km
Total



6

34

3

4

3

50



The table 1.1 reveals that  68 percent of the respondents visited the temple during the survey period was between 6 to 25 km of distance. 6 percent of the respondents were from the distance of above 100 km. Nearly 12 percent of the respondents came from less than 5 km of distance.




    Table1.2 Purpose of the visit

worship
To pay offerings
Family function
Kulathivam
Tourism
Other reason(vithaippu)
Total



3

4

6

25

10

2

50



 The table 1.2 shows that 50 percent of the respondents visited the temple to perform their kulatheivam venduthal.20 percent visited to spend their leisure time as tourists. Around 26 percent of the respondents came to the temple to worship Lord, to pay offerings and to participate in functions.4 percent of the respondents visited the temple to pay their  grains cultivated in their fields. It is a tradition among the villagers to offer their first reaped grain to the god.

     Table 1.3 Persons accompanied with the Respondents

Respondent alone
1-5 persons
6-10 persons
11-15 persons
16-20 persons
21-50 persons
51-100 persons
Above 100 persons
Total

3

2

14

10

9

-


-

3

50



The table 1.3 shows that 28 percent of the respondents visited this temple along with 6 to 10 persons. Nearly 20 percent of the respondents have visited as a group between 11 to 25. 18 percent of the respondents came with 16 to 20 people to worship God. Only 6 percent of the respondents visited the temple with a group of 100 and above to take bath in Noopuragangai for starting their village festival. Another  6 percent of respondents came alone to this temple. Only 4 percent of the respondent visited the temple with 1 to 5 persons.
    Table 1.4 Number of visits during the year
Once
Twice
Thrice
Above 3 times
Total


15

11

9

15

50




The table 1.4 shows that 30 percent of the respondents visited the temple yearly once and another 30 percent  visit more than three times to worship Alagar. 22 percent of the respondents used to visit the temple twice in a year. Nearly 18 percent used to come thrice in a year to Alagar malai.  
     Table 1.5 Time spent in the Temple
Less than 2 hours
2-4 hours
4-6 hours
6-8 hours
Above 8 hours
Total



8

12

9

11

10

50



The table 1.5 shows that 24 percent of the respondents spent their time at the temple between 2 to 4 hours . 22 percent of the respondents spent 6 to 8 hours . And 18 percent of  the respondents spent 4 to 6 hours. The time spent by the respondents above 8 hours was 21 percent.
    Table 1.6 Importance of the Alagarmalai
God Alagar
Karuppana
samy
Pazhamuthir
cholai
Sculpture
Noopura
gangai
Climate
Alagar dosai
Total



19

8

5

4

6

5

3

50



The table 1.6 reveals that 38 percent of the respondents felt that God Alagar is important and so they came to worship him.16 percent of the respondents said that Karuppanaswamy  is famous  here. 20 percent of respondents told that pazhamuthircholai and climate are very famous. 12 percent of the respondents felt that noopuragangai is famous and 8 percentsaid that sculptures are very popular.Nearly 6 percent of the respondents felt that Alagarkovil is famous for its dosai made out of rice and urd dal which is not available elsewhere. . 
     
    Table 1.7 Opinion about the facilities

Facilities


Opinion
Very good
Good
Satisfied
Not Satisfied
Total
Road
42
8
-
-
50
Bus
-
35
12
3
50
Water
-
-
9
41
50
Toilet
-
-
5
45
50
Cleanliness
-
14
20
16
50
Guidance
-
-
35
15
50








  
Table1.7 reveals that 84 percent of the respondents reports that the road is in very good condition.70 percent of the respondents felt that the bus facilities is so good and 6 percent were not  satisfied about it. The water is tasty and good but the availability is not satisfied were reported by 82 percent of the respondents.90 percent of the respondents felt that the toilet facility is not satisfactory in this place.28 percent of the respondents had reported that the cleanliness is good and 40 percent is satisfied, but 32 percent of the respondents were not satisfied.70 percent of the respondents had the opinion of satisfaction about guidance of the temple authority and 30 percent were not satisfied and said that there was no proper guidance.

    Table 1.8 Suggestions for Improvement

Suggestions
Opinion

Satisfied                        Improvement needed          Total
Toilets
5
45
50
Bathing rooms
7
43
50
Buses
46
4
50
Environment
3
47
50
Rest rooms
7
43
50
Bus shelter
2
48
50

    The table 1.8 shows that 90 percent of the respondents said that more toilet facility is needed.86 percent of the respondents told that bathing facilities is in need. As there is frequent bus facility to Alagarkovil, 92 percent of the respondents are satisfied with it.  94 percent of the respondents suggested that the environment should be cleaned properly. Nearly 86 percent of the respondents were expecting that more rest rooms should be constructed.96 percent of the respondents suggested to construct bus shelters for the public convenience.
ANALYSIS ABOUT THE VISITORS

              Alagarkoil is connected by an excellent road from Madurai and Melur.There is mini bus facility is available to Pazhamuthircholai . Frequent buses are available to this place and many people visit by their own vehicles ( Two wheelers, Car, Van etc ). During the first week of July 2011, around 2580 vehicles have reached Alagarkoil ( 23 Buses, 1070 Cars, 213 Vans, 1274 Two wheelers ), an average of 425 Private vehicles, transported 1554 people everyday excluding the Government bus service(source-Devasthanam records). Around 2500 people, per day, have visited this temple to worship Alagar.



FINDINGS OF THE STUDY

            * The Urchavar Alagar is made out of aparanji gold , which is very precious.
            * The temple is very ancient made by the famous architect Viswakarma.
            * The Alagarmalai hasmore than three important place to visit and spend time.
            * The villagers of  composite district of  Madurai and Ramnad are culturally   
                 Linked with the temple, they celebrate their village temple festivals only after
                 having bath at noopuragangai and worshiping Lord Alagar.
* The people used to visit Alagarmalai to offer their first produced grains to the
Temple.
* The Alagarmalai has herbel plants near to noopuragangai.
*  Many  people visits Alagarmalai to fulfil their cultural requests.
*   There are certain villages and families are traditionally doing certain services
      to Alagar during festivals as their forefathers duties.
                                                                   
BASIC AMENITIES AND SUGGESTIONS FOR IMPROVMENT

            Very few mandapams and rest rooms are available and it is insufficient for the public. So more mandapams and rest rooms are needed. There is no dressing room or bathing room in Alagarkoil and at Nooburagangai,  the devotees taking bath at Noopuragangai  change their dress in the open. There is only one water tank which is used for both drinking and holy water purposes. There is a need for more toilets, sanitation and more water facilities. It is very necessary to construct bus shelters for the convenience of the public. More lighting facilities are needed for the safety of the people. The Government should take necessary steps to curb the above problems immediately.   

COCLUSION

          The cultural tourism in rural areas is still in its nascent stage. Alagar kovil has perfect opportunities to enhance its, the place has different climate, natural characteristics and socio-cultural entities. Though there has not been much initiative by the state government for cultural tourism development. Providing basic amenities and park facility and more rest rooms and hotels will attract more tourist, there by the rural folk in the surrounding villages will get employment opportunities.

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