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Article
Journal of Heritage Management
3(1) 71–86
© 2018 The Centre for Heritage
Management, Ahmedabad University
and SAGE Publications
sagepub.in/home.nav
DOI: 10.1177/2455929618773388
http://journals.sagepub.com/home/hmj
Exploring the Relevance of Cultural
Resource Management: A Case Study
of Kalaripayattu
A. Vinodan1
S. Meera1
Abstract
Kalari is the Malayalam (language spoken in Kerala) word for a special kind of gymnasium, where the
martial art known as Kalaripayattu is practised based on the idea of a sound mind in the sound body.
It is one of the most ancient and comprehensive art form of India rather the world, because it has
an excellent system of physical training, effective self-defence techniques, both armed and unarmed,
training for excellent flexibility for physical and mental strength and is based on the Dravidian culture
of India. Kalaripayattu is considered as the basis for all martial arts. This martial art has been practised
on the basis of a scientific system of medicine called Kalarichikilsa (Kalari-related treatment). This
article investigates the potential of cultural heritage resources from a supply and demand perspective,
as cultural resource management is the need of the hour to preserve and commercialize cultural and
heritage resources. The study reveals that cultural heritage resources like Kalaripayattu could become a
unique selling proposition of Indian tourism market, provided these resources are protected, preserved
and encouraged through effective promotion strategies in various target markets.
Keywords:
Kalaripayattu, Kalarichikilsa, cultural tourism, health tourism, medical tourism, cultural resource
management
Introduction
Cultural heritage is an expression of the ways of living, developed and passed by a community from one
generation to another, including practices, customs, artistic expressions, places, objects and values.
According to Feather (2006), it is a human creation intended to inform. Cultural heritage is often
expressed as either intangible or tangible (ICOMOS, 2002). As part of human activity, cultural heritage
produces tangible representations of the value systems, beliefs, traditions and lifestyles. As an essential
1 Indian Institute of Tourism and Travel Management, Nellore (A.P), India.
Corresponding author:
A. Vinodan, Indian Institute of Tourism and Travel Management, Nellore (A.P), 524321, India.
E-mail: vinodan_tt@yahoo.co.in
72 Journal of Heritage Management 3(1)
part of culture as a whole, heritage contains these visible and tangible traces from antiquity to the recent
past. Cultural heritage can be distinguished in built environments (buildings, townscapes, archaeological
remains), natural environments (rural landscapes, coasts and shorelines, agricultural heritage) and artefacts
(books & documents, objects, pictures).
In this direction, heritage is not only manifested through tangible forms such as artefacts, buildings
or landscapes but also through intangible forms like voices, values, traditions, oral history, and so on.
Most of such heritage properties interlinked with tangible presentation are perceived in the form of
traditional skills and technologies, religious ceremonies, food, dressing, forms of shelter, storytelling and
performing arts. Martial art is one of the major performing arts, having profound and lasting impact on
the development of cultural performances in the history of human kind. India is considered as a citadel
of martial arts by presenting the mother of martial art: Kalaripayattu, before the world. In a market-led
economic system, conservation and presentation of such cultural properties deserve special attention
where its practices are demanded in different sectors of the society. Tourism is one of the major economic
sectors providing opportunities for commercialization and conservation of martial arts like Kalaripayattu.
At this juncture, the demand emanating from tourism and tourism-specific supply factors along with
constraints in striking trade-off between propagation and preservation of Kalaripayattu is sine qua non for
better management of this heritage of India.
Review of Literature
Zarilli (1994) stated that the origin of martial art is as old as the origin of mankind. He concluded that
the resource scarcity and protection from predators are the basis of self-defence. In order to ensure the
adequate supply of resources, the living organism had to fight or defend, to protect from the threats to
life, maybe from a predator or from other means, thus making self-defence inevitable. So it has been
identified that in order to ensure the basic and security needs, ‘defence’ has been practiced. Whenever
it became an essentiality of life, and when practised in an organized manner, it is collectively referred
to as martial arts. Later, this has been used as a conflict redressal mechanism among humankind
(Zarilli, 1994).
Kalaripayattu is an exhilarating method of keeping a man fit and at the same time offering a way of
defending himself against an aggressor (John, 2011). Empirical evidence shows that martial arts were
practised in the southern peninsula of India during the sixth and seventh centuries. The techniques and
the weapons used during that period were sculptured, visible even today in many ancient Hindu temples,
particularly at Kancheepuram in Tamil Nadu, another southern provincial state of India, which has
statues of deities and warriors in various combat postures (Zarilli, 1994).
Indian martial arts have influenced various other Asian martial arts, particularly within the Indian
cultural sphere of Southeast Asia. The notable examples are Indon-Malay Silat, Burmese Naban and
Bando, Filipino Escrima and Kali, Indochinese kickboxing, Muay Thai from Thailand, Karate and Sumo
from Japan, Tomoi from Malaysia, Muay Lao from Laos and Pradal Serey from Cambodia (Kidangil,
2012).
The word Kalari comes from Sanskrit ‘Khaloorika’ which means training ground. In Malayalam
(Language of Kerala, southern most provincial state of India), the word Kalari means the place where
Kalaripayattu is practised. Kalaripayattu is pronounced ([kaɭəɾipːajətːɨ
̆]) as the combination of two
words: Kalari and Payattu. Kalari means gymnasium and Payattu means duel. As mentioned earlier, in
ancient times, disputes between Indian nobles were settled by the outcome of a Kalaripayattu tournament.
According to Zarilli (1994), this argument is justified by Chinese scholar and diplomat Huang-Tsang’s
Vinodan and Meera 73
documents, which narrates various weapons used by the Indians. It is also acknowledged that the Chinese
and Japanese martial arts are clearly linked to the Indian martial arts through Bodhirama, an Indian
Buddhist monk from Kancheepuram of Tamil Nadu, who visited Shaolin Monastery in China, initiating,
spreading and teaching the then form of Kalaripayattu which led to the creation of Shaolin Boxing,
a special set of exercises, with emphasis on eighteen hands of Buddha and Kung fu and Karate of today
by refining some modifications (www.kalari-payat.org/main1.htm). Besides that, the 18 hands of Buddha
were believed to be derived from the eighteen adavukal (adavu means technique) of Kalaripayattu
(Vasudeva, 2000).
Kerala is known for its varied martial arts, importantly Kalaripayattu (fighting art of Kalari), Parisa
Kali (play with shield), Valeru (sword throwing), Kunderu and Njaninmel Kali (tightrope walking).
The Parisa Kali and Velakanni is mainly practised in North Malabar (northern part of Kerala known as
Malabar) and in Travancore (southern part of Kerala) (www.tourismofkerala.com). Kalaripayattu has
evolved into three distinct styles consisting of northern style, southern styles and central style. In all three
styles, the art is mainly composed of four branches of combat technique. These are unarmed training,
training with sticks of various lengths, training with a range of deadly weapons, and finally training to
strike at vital points (Zarilli, 1994). Northern (also called Vadakkan) style of Kalaripayattu developed
in the region of Malabar. It has been rooted in hard techniques and consists of fighting with sword and
shield and other weapon like churika and urumi made of metal. Northern style has two more divisions:
Kaluyarthipayttu and Kaikuthipayaattu (John, 2011). The practitioners of northern system of Kalaripayattu
presently follow mainly the texts of Susrutha, Charaka and Vagbhata, and their system is closely related
to Ayurveda (Zarilli, 1994). However, northern style has another distinct version of Kadathanadan style
using hands. According to Zarilli (1994), central style is the combination of northern and southern style,
which is mainly practised in central part of Kerala. It includes northern meippayattu preliminary exercises,
southern empty-handed moves and its own distinctive techniques, which are performed within floor
drawings. Southern (also called Thekkan) style of Kalaripayattu follows soft Kalaripayattu principles and
places more emphasis on empty hand fight, wooden weapons like the long staff, short stick or muchchan
vati and the striking of vital points. They also follow sage Agastya’s sidha system of medicine. The
Marmachikilsa (treatment on vital spots) component of Kalaripayattu practice is believed to be developed
by sage Agastya, credited with the discovery of Marma (vital points) in the human body (Zarilli, 1994).
The mythological reference about the origin of the state mentions that the land of Kerala was created
by Parassurama (the incarnation of lord Vishnu), in search of a peaceful place for meditation, by
throwing his battle axe into the sea and that the land of Kerala rose from the waters. It is also argued
that the administration of the area was also progressed with Vedic school and established 64 Kalari
(Gymnasiums) throughout this region. These Kalaris were entrusted to various warriors with all secrets
of divine warfare and practicing tactics. In the course of time, this practice became Kalaripayattu
(Kurup & Vijayakumar, 1997). Though historians are not fully supportive of these legendary stories,
empirical and recorded evidence indicates that the origin of this martial art form is in south India
(now in Kerala).
Objective of the Study
1. To explore Kalaripayattu as a cultural intangible resource for economic means in the context of
tourism.
2. To highlight the relevance of cultural resource management in the context of Kalaripayattu.
74 Journal of Heritage Management 3(1)
Background Analysis
Kerala is one of the most upscaled destinations in south Asia and popularly known as ‘God’s Own Country’
in tourism literature because of its natural and cultural vividness and innovative destination management
strategies. In tourism market, Kerala has emerged as the most acclaimed destination of India in the recent
past. World Travel and Tourism Council (WTTC) has selected Kerala as a partner state due to its active
role in promoting tourism along with its fame as ‘God’s Own Country’. National Geographic Travel after
a rigorous research has chosen Kerala as one of the 50 must-see destinations of a lifetime, and also stated
it as one of the 10 paradises of the World. The other acclaims received by Kerala include ‘One of the 100
great trips for the 21st Century’, by Travel and Leisure; ‘One of the ten hot spots for the millennium’,
by Emirates Inflight Magazine; ‘One of the best breakfast in the world’, by Travel & Leisure; ‘One of the
ten love nests in India’, by Cosmopolitan and ‘One of the six destinations of the millennium’, by Khaleej
Times (Kang, 2002). The uniqueness of Kerala in keeping culture and heritage practices including martial
arts, alternative medicinal practices like Ayurveda and Sidha is well identified in the tourism market.
The healthy interaction of health tourism with traditional medicinal practices like Kalarichikilsa, the
medicinal practice of Kalaripayattu, has also opened opportunities in the alternative medicinal practice of
Kerala. A study shows that tourists visiting Kerala for medical purpose are also interested in alternative
medicine due to its uniqueness as well as its ability to approach the health issues in a different way. These
traditional medicinal practices do attract visitors from Germany, France, Switzerland, USA, UK, Italy,
Russia and the Middle East (Joseph & Manalel, 2008). It is also found that people who seek alternative
medicinal practices feel ‘more confidence’ in their visitation (Joseph & Manalel, 2008).
Methodology
Data Source
The study incorporated expert in-depth interviews and observation and review of related literature.
The primary data are administered through interview and observation method. Interview and observation
segment of the study was completed during the months of January to March 2016. The investigator
planned to interview 70 people consisting of Gurukkal (masters) of Kalaripayattu, apprentices of
Kalaripayattu, patients (medical tourists) (both international and domestic) and general tourists (few are
visitors only). The investigator has approached 5 Kalaris located in Malabar (northern region of Kerala)
And finally managed to interview 45 people consisting of Gurukkal (Masters) of Kalaripayattu—5,
apprentice—13, foreign tourist—7 and domestic tourist—20. Interviews were completed by spending
4–5 days in each Kalari. Availability of literature in this specific area of medicinal practice is very
limited because most of the practices are being taught orally. The study incorporated books and websites
of various Kalaris, which follow all the three styles of Kalaripayattu, as a secondary source.
In-depth Interviews
An in-depth interview is an open-ended, discovery-oriented method to obtain detailed information about
a topic from a stakeholder to explore in depth a respondent’s point of view, experiences, feelings and
perspectives. Such interviews were conducted during the initial phase of the present study with the
following primary objectives:
Vinodan and Meera 75
• To narrow the focus of the research
• To identify questions to be explored through the research
• To retrieve insights, and explore the reality from the concerned respondents, and
• To get response on one-on-one basis
The present study followed in-depth interviews with experts and practitioners of Kalaripayattu to get
quality data from skilled/experienced people.
Interviewees’ Criteria
For identifying the respondents of the study, the following conditions were stated:
1. Practitioners, both Gurukkal as well as apprentice (who assist Gurukkal) who are practising
Kalarichikilsa, having 15 years of experience as Gurukkal and 10 years of experience as apprentice.
Apprentices were entertained only where the Gurukkals were not able to give interview due to
medical emergencies or other reasons.
2. Practitioners who are giving health services to both domestic as well as international tourists.
3. Tourists who were the audience of Kalaripayattu and Patients who are undergoing treatments,
having made a minimum of 6 visits or completed a minimum of 15 days treatment under Gurukkal.
Development of Interview Questions
A semi-structured interview outline was used in the expert in-depth interviews. Each question was
carefully and deliberately designed based on the methodology suggested by Thomas (2003) on the
following: evaluation, context, process, prediction and symbolism.
1. Evaluation: Evaluative questions were used to explore respondents’ past experience in
Kalarichikilsa, modus operandi, and so on.
2. Context: Respondents (Practitioners) were asked to express their attitudes on the concept of
Kalarichikilsa as alternative medicinal practice.
3. Process: Respondents were prompted to explain how they had been involved and how they
organized the various health-related practices from the beginning and how it moved to the non-
locals for meeting health requirements. Also under investigation was how other indigenous
health care are services connected to Kalarichikilsa.
4. Prediction: Predictive questions were developed to explore the intention of the practitioners’
expectations about strength, weakness, opportunities and threats, perceived market potential and
extension to health as well as general tourists.
5. Symbolism: Respondents were asked to suggest how it can be positioned in the health care
segment, particularly the tourism market, what kind of strategies could be explored and what
input requirements are necessary to strengthen Kalarichikilsa in the health tourism market.
Interview Process
An in-depth interview guide was prepared with open-ended questions which could provide in-depth
response. The following questions were asked: What are the major aspects of Kalaripayattu which attract
the tourists? How is the relationship between Kalaripayattu and Kalarichikilsa established? What are the
76 Journal of Heritage Management 3(1)
widely used applications of Kalarichikilsa? How is this medicinal practice different from other systems
of medicine in terms of use? Do you really perceive tourists as a potential market for Kalaripayattu and
Kalarichikilsa? if so, how should such market be segmented?. What are the major hurdles in promoting
Kalaripayattu and Kalarichikilsa in tourism market? How will you differentiate general tourist and health
tourist in Kalarichikilsa? What kind of product differentiation can be made for these groups? What are
the strengths, weaknesses, opportunities and threats to Kalaripayattu and Kalarichikilsa? Can you provide
suggestions for enhancing the potential of Kalaripayattu and Kalarichikilsa? Do you find any need for
preserving and protecting this art form? Each major question was again subdivided and put before each
Gurukkal, apprentice, practitioners and finally tourists and patients. Finally, they were asked for their
comments and suggestions on the topic.
Commercialization of Heritage and Cultural Resource
(Demand Perspective)
Tourism and Kalaripayattu
The study aims to explore the relationship between tourism and heritage value of Kalaripayattu to expand
avenues to various tourism segments. The result of this relationship can be conceptualized in various
emerging tourism segments, that is, cultural tourism, health tourism and medical tourism. The identified
relationship is presented in Figure 1.
According to UNWTO (1985), cultural tourism includes movements of persons for essentially cultural
motivations such as study tours, performing arts and other cultural tours, travel to festivals and other cultural
events, visits to sites and monuments and travel to study nature folklore or art or pilgrimages. Cultural herit-
age tourism is concerned with identification, management and protection of the heritage values by under-
standing the impact of tourism on communities and regions, achieving economic and social benefits,
providing financial resources for protection, as well as marketing and promotion (Joshi, 2014). Medical
tourism consists of all those services that consumers use when traveling with the intention of getting some
form of treatment. This treatment can contain a full or a partial scope of medical treatments whereas health
tourism is a wider term, which includes travel outside of the place of residence for the purpose of improving
or restoring an individual’s health through various forms of medical service (Neil & Carrera, 2010)
Cultural Tourism and Kalaripayattu
Richards (2002) has pointed out, ‘in this modern scenario cultural tourism found its new market segment
by satisfying varied taste and preference’. By the way, tourism industry itself assumed that the tourists are
Figure 1. Tourism and Kalaripayattu
Source: Authors’ compilation.
Vinodan and Meera 77
highly interested in cultural specification of the destination (Taylor, 1974). Hence the capitalization of
cultural heritage both in tangible and intangible is the core of cultural tourism development. At this
juncture, the mutual benefit derived by tourism as well as culture in showcasing its variety through
product development, conservation and management are of great significance. Hughes (2000) explains
the relation between tourism and culture and argued that such relations will enhance and sustain cultural
resources and bring revenue. Most often, the products itself are positioned in such a way so that they can
retain distinctive features in physical as well as aesthetic aspects of consumption. As Robinson (2001)
stated, while delivering cultural consumables, the role of community, ethnic and religious groups plays a
significant role. Culture is one such segment which supplies different consumable (tangible and intangible)
products to the tourism industry, and even now, it is sold as an ‘all peoples product’. As Richards (2002)
has pointed out, in this modern scenario cultural tourism found its new market segment by satisfying
varied taste and preference. By the way, tourism industry itself assumed that the tourists are highly
interested in cultural specification of the destination (Taylor, 1974). Hence, the capitalization of cultural
heritage both in tangible and intangible is the core of cultural tourism development. In this juncture, the
mutual benefit derived by tourism as well as culture in showcasing its variety through product development,
conservation and management are of great significance. Hughes (2000) explains the relation between
tourism and culture and argued that such relations will enhance and sustain cultural resources and bring
revenue. Most often, the product itself is positioned in such a way so that it can retain distinctive features
at physical as well as in aesthetic aspects of consumption. As Robinson (2001) stated, while delivering
cultural consumables, the role of community, ethnic and religious groups plays a significant role.
Owing to the close links between Kalaripayattu martial art and the dance forms of Kerala like
Theyyam, Kathakali, and so on, Kalaripayattu is an integral part of the cultural heritage of the state.
In this context, Kalaripayattu, which is widely practised even today in Kerala, is believed to be a
manifestation of culture and history of Kerala.
According to Kunhimoosa, noted Kalaripayattu practitioner from Vatakara, ‘Kalaripayattu has got
immense potential in the domain of cultural tourism as Kalaripayattu is an intangible manifestation of
Kerala culture and heritage’. Alfred Wolfie, a tourist from USA added, ‘I was reminded of Theyyam
(ritual dance) of North Malabar as I enjoyed Kalaripayattu’.
Kalaripayattu and Kalarichikilsa
Kalaripayattu training is the best self-defence training for all people. In order to make the body fit,
continuous training is important, and at the same time, pre- and post-application of various medicines for
a period of time is also part of this gymnasium. This medicinal application became a practice called
Kalarichikilsa. The profile and application are varied, and most of these tactics and techniques are orally
transmitted by generations. Moreover, the application of medicine also varies according to the style of
Kalaripayattu1 practised (Balakrishnan, 2003). For example, northern and central style claims that they
have base knowledge on Ayurveda medicine while southern style is more attached to Sidha medical
system. Though experts have different opinion about the origin of Kalarichikilsa, it has been believed
that this treatment form combines the Shalya tantra division of Ayurveda, Yoga, Vastu Sastra and Tantra
Sastra.
Irrespective of the basis of origin and application style, Kalarichikilsa is gaining its popularity and is
considered as one of the alternative medicinal segment widely practised among local communities of
south India in different forms and names. Kalaripayattu-related medical and physical practice incorporates
a complete way of living in harmony and balance, within the self and in relation to the outside world.
78 Journal of Heritage Management 3(1)
In other words, this harmony and balance is achieved through physical effort, meditation and character-
building exercises and requirements.
Byju Gurukkal, the president of Kalaripayattu Federation of India says, ‘Kalarichikilsa and
Kalaripayattu are inseparable as both aim to build fitness and wellness’. Maskoro, a tourist from
Indonesia exclaimed, ‘I have never seen Kalarichikilsa without Kalaripayttu!’.
Health Tourism and Kalarichikilsa
Health tourism is any kind of travel to make the people healthier. According to World Health Organization
(WHO), health tourism is a destination providing medical care, sickness and well-being including
rehabilitation and recuperation. Nahrstedt (2001) classified health tourism into three (a) recreation (b)
wellness (c) cure or rehabilitation. He further elaborates wellness tourism as a series of activities
including health care, motion fitness, nutrition diet, beauty or skin care, environmental awareness,
mental activity, stress management, meditation and cure in vacation.
This may either provide health-related services in the traditional form backed by centuries of experience,
knowledge and history or in modern-day medicine. This widens the horizon of health tourism spanning
from traditional or indigenous medicinal practice to modern medicine.
Large numbers of people are travelling to different parts of the world in search of certain specific
health services of certain ethnic communities. Studies show that most of the health tourism programmes
are focusing mainly on pampering and wellness. Pampering involves giving experience that make them
feel good: services such as massages, herbal wraps, and exfoliating scrubs. Wellness makes healthy
people stay fit both physically and mentally.
It is also noted that travel for health purpose has emerged as one of the means of income generation,
especially foreign exchange earnings and is a well sought-after product under tourism programmes of
many nations. Countries like Greece, South Africa, Jordan, India, Malaysia, Philippines and Singapore
are the major players in the field of health tourism. India is a recent entrant into this segment. Health and
medical tourism is the one of the growing segments of tourism in India with a projected growth of
revenue of US$8 billion by 2020 (PTI, 2015). It includes traditional medicinal practices like yoga,
meditation, acupuncture, and naturopathy, herbal healing and Ayurveda and few practices of
Kalarichikilsa along with allopathic and other systems of medicine.
The investigator sought the expert opinion on the relationship between Kalarichikilsa and Ayurveda
but hardly found any consensus. According to Moideen Koya Gurukkal of Shafi Dava Khana (SDK) of
Kanhangad, Kalaripayattu is a healing system not based on Ayurveda and Sidha, and it is much older
than Ayurveda. He maintained that Kalari–Marmachikilsa system of medical practices originated 10,000
years back; however, Ayurveda is only a 5000-year-old practice. Kunhimoosa Gurukkal of Vatakara
maintained that most of the Kalarichikilsa practices are from Ayurveda, and there is a give and take
relationship between these two. Other practitioners and apprentices also agreed and disagreed with these
statements. However, most of them have opined that Indian martial arts have a clear relationship with
Ayurveda, because the science of healing started on the battlefield where the practitioners devoted time
to save the warriors (Zarilli, 1992).
Health tourists choose India as a destination because of the following reasons: efficient infrastructure
and state-of-the-art technology, well-planned health insurance market and national medical systems
(Raj, 2006). It is also noteworthy to mention competitive price and facilities. Available medical infrastructure
and technology is at par with that of USA, UK and Europe coupled with the natural and cultural attractions
Vinodan and Meera 79
with the potential to ensure soundness of treatments both mentally and physically. The packages offered
include both modern and traditional therapies and treatment methods.
Jayan Gurukkal, the erstwhile President of District Kalaripayattu Association, Kannur, had said
‘Kalarichikilsa is suitable for various types of health issues and provides immense scope for fitness and
wellbeing’. ‘I have been undergoing Thirummu (Massage for relaxation and rejuvenation) in this Kalari
for the last two weeks’, says Christina from France.
There are numerous provisions available under traditional medicinal practices to make the people stay
fit both physically and mentally. So the importance of traditional medicine is gaining popularity across
the world. The coexistence of herbal and procedure-based medicinal practice in Kalarichikilsa could
attract general as well as medical tourists. The soundness of this segment of medicinal practice gained
market value among few in these days. The possibility of recognizing Kalarichikilsa as an alternative
medicine under wellness tourism cannot be undermined.
Medical Tourism and Kalarichikilsa
Medical tourism (also called medical travel or health tourism) is a term initially coined by travel agencies
and the mass media to describe the rapidly growing practice of traveling to another country to obtain
health care. More recently, the phrase ‘Global Healthcare’ has emerged and may replace the earlier
terms. Such services typically include elective procedures as well as complex specialized surgeries such
as joint replacement (knee/hip), cardiac surgery, dental surgery and cosmetic surgeries. The provider and
customer use informal channels of communication-connection-contract, with less regulatory provider
and customer uses informal channels of communication-connection-contract, with less regulatory
or legal oversight to assure quality and less formal recourse to reimbursement or redress, if needed
(Joseph & Manalel, 2008). Leisure aspects typically associated with travel and tourism may be included
on such medical travel trips. A destination is a medical tourism destination not just because of the
healthcare facility available there but also because of the additional provision of destination attractions,
both natural and cultural, accommodation and other amenities. In the absence of these additional
provisions, patients may still travel to destinations for healthcare, but the phenomenon resulting thus
cannot be termed as medical tourism. The core product is definitely the healthcare facilities available,
but touristic comforts form an important hygiene factor in medical tourism.
Most of the tourists visiting India opt for three forms of treatment: wellness, rehabilitation, and
surgeries. As medical tourism is growing, Kalarichikilsa can also be marketed as an alternative medicinal
practice for medical tourists. Byju Gurukkal says, ‘many tourists visit for medical treatment as it is
cheaper and effective.’ He further argued that, for certain specific ailments like orthopedic issues,
treatment under Kalarichikilsa has proven to be most effective. This argument is almost seconded by
George from Kerala. He says ‘me and my family often depend on treatments under Kalarichikilsa for
bone dislocation, and neuro issues’.
In the profile of health or wellness tourism in main stream, medicinal practices are widely referred
both theoretically as well as practically. However, the presence and contribution of alternative
medicine, that is, Ayurveda, Sidha and indigenous medicinal practice are very minuscule because of
its vividness, lack of comprehension, methodological difference, geographical constraints, and so on.
In this context, we could hardly find any reference of medicinal practice inculcating Kalarichikilsa in
medical reference. So its application in the emerging field like medical tourism is beyond the normal
course of operations.
80 Journal of Heritage Management 3(1)
Profile of Health Packages in Kalarichikilsa
Kalarichikilsa is a system of medicine specializing in treatment of orthopedic disorders and neuromuscular
problems. It cures several cases where surgery is must in modern medicine and many more cases like
treatment of sprains, bruises, fractures and dislocations. Medicinal practices under Kalarichikilsa can be
divided into four types:
1. Health-giving and maintaining full-body massages;
2. Muscle and body-strengthening applications;
3. Treatments for specific injuries or pathological conditions including bruises, dislocations, bone
breaks, general weakness of the muscles and limbs, or complex crippling injuries; and
4. Emergency counter-applications for potentially deadly shocks or blows to the body’s vital spots.
Applications are primarily massage treatments with the hands, arms or feet. Internal medicines are
also prescribed as and when it is found necessary. According to Kerala Kalaripayat Academy (KKA)
Kannur and Shafi Dava Khana (SDK) Kanhangad, major treatment under Kalarichikilsa are Uzhichil,
Kizhiuzhichil, Nasyam, Dhara, Sirodhara, Vamanam and Virechanam. SDK also emphasizes that the
basic literature of Kalarichikilsa are Munnool and Pinnool believed to be contributed by Saint Agastya.
All the fundamental treatments under this system are based on the text Adankalvidhi.
The Target Markets for Kalaripayattu
Target market for the Kalaripayattu includes general tourist, cultural tourist and practitioners of other
martial arts, students, fitness and well-being organizers and researchers.
The Target Markets for Kalarichikilsa
During the course of the study, the investigator came across and interacted with many people who know
the medicinal value of Kalarichikilsa. Inter alia investigator sought the expert opinion of Gurukkal (s) of
various Kalaris with regard to the possibility of attracting general tourists to their Kalari for short-term
practices for wellness to ensure sound body and also met few people who had undergone massages from
Kalari only for the soundness of the body. Based on these observations, it was decided to segregate the
target market for Kalarichikilsa into two: General tourist and medical tourist.
General tourist: for the study purpose, a general tourist is being identified as people who are with sound
body but they are on the verge of various ailments. From the observations and consultation with Gurukkal(s)
and apprentice, I could consolidate prospective customers who can avail the benefit of Kalarichikilsa.
• People who travel extensively and who drive vehicles on a regular basis may suffer joint pain and
other skin problems.
• Persons suffering from mental and physical stress.
• Adventure/sports people may face lots of health problems which cannot be cured completely/
suggested for surgery and so on.
• Persons engaged in seated (minimal movement) jobs like computer professionals
• Persons exposed to radiation and hazardous situations.
Vinodan and Meera 81
Besides, it is noteworthy to state that there are various forms of massages available under Kalarichikilsa.
These are widely used for general people for the soundness of the body. These massages are done by
using herbal oils of a special variety decanted personally by the Gurukkal (Master) using a formula
which is normally kept as secret and handed over to the descendants under Gurukul system of learning
(the learner is attached to the teachers residence or nearby and is taught orally). This is widely used to
improve the general health of the people. Major forms of massages are: Sukha Thirummu: the system of
massage that rids the body from aches and muscular pains and also provides physical relaxation. Raksha
Thirummu is for holistic healing and rejuvenation (normally found in northern style) and Katcha
Thirummu increases body flexibility and endurance, for practitioners of martial arts, dance and sports.
Different kinds of massages have their own purposes. Outpatient (who underwent rigorous treatments in
their initial days and are now discharged and continuing their course) certifies that these massages are
effective means to cure the ailments than the modern-day treatments of physiotherapy (most of them
tried allopathy medicine in their initial days and later approached Kalari).
Kalari massage is the segment which can create good demand in the health and general tourism
market of today because it helps to revitalize the body by relaxing and opening up energy pathways,
stimulating and improving blood circulation in nerve endings and muscles and awakening the self-
healing mechanism of the body for a healthy life.
Supply Perspective
SWOT analysis of Kalaripayattu and Kalarichikilsa is presented in Table 1.
Table 1. SWOT Analysis of Kalaripayattu and Kalarichikilsa
SWOT Kalaripayattu Kalarichikilsa
Strength • Provides intangible
manifestation of culture;
which is most sought after
by tourists visiting Kerala.
• Kerala tourism has been
focusing on promotion of
cultural heritage.
• Could be adopted for real
world self-defence, which is
gaining popularity.
• Capable of providing sound
mind in the sound body.
• Traditional medicinal practices of India are unique
in their methodology, and there is only limited
competition. Kalari and allied treatments are one
among such unique medicinal practices where the
combination of folk medicine, Ayurveda and Sidha
coexists, which has wider application in health
tourism market.
• The increasing demand for medication and therapy
without side effects.
• Very long tradition of treating sports injuries, and bone
and joint diseases. According to APM Kalari Sangam,
Bekkal, 64 types of sport injuries and 66 types of bone
and joint injuries can be treated under Kalarichikilsa
(www.apmkalari.com).
• Specialized proven services like Marmachikilsa and
massages are the biggest strengths of Kalarichikilsa.
• Kalarichikilsa normally takes 4–21 days for normal
ailments. As an economic activity, it gives ample scope
for retaining visitors at a locality which will have direct
indirect and induced effect.
(Table 1 continued)
82 Journal of Heritage Management 3(1)
SWOT Kalaripayattu Kalarichikilsa
• Customers would be getting an opportunity to learn
Kalaripayattu as a self-defence technique as well as
Kalarichikilsa for ailments.
• Provision for curing age-old ailments like orthopaedic
disorders and neuromuscular problems.
• Availability of Kalarichikilsa centres with competent
Gurukkal and apprentice.
• Provision for adding more entertainment values along
with medication.
• Popularity of Indian traditional medicine would be a value
addition for Kalarichikilsa.
Weakness • Non-availability of professional
information on Kalaripayattu
• Difficulty in learning and
practising
• Involvement of time
• Inability to provide necessary
infrastructure to meet tourist
style and level of expectation
• Low awareness among the target tourist.
• Absence of effective marketing and promotion among
within and outside the country.
• Most of these treatment centres are located in remote
or rural areas of the state. So backwardness and
poor infrastructure is affecting the promotion and
development of health tourism.
• Absence of coordination with regard to the Kalaripayattu
practice, methodology and medicinal practice among
practitioners or Gurukkal community. According to
KKA it depends upon the tradition they follow and they
location they belong to. It may create confusion among
customers about the authenticity of the system.
• Non-availability of textual references. Most of the medical
and defence practices are handed over orally to the
learners/descendants.
• Vague understanding about the value of Kalarichikilsa
• Unbalanced concentration of Kalarichikilsa centres,
mostly attached to particular families or relatives in small
geographical region.
• Persisting identity dilemma of the Kalarichikilsa system.
• No recognition from Government or other approved
agencies.
Opportunities • Availability of professional
practitioners.
• Growing demand for self-
defence technique, both armed
and unarmed, from the society,
irrespective of gender.
• Cultural tourism centred on
intangible heritage gaining
momentum worldwide.
• Practitioners of Kalaripayattu
are major beneficiaries of
tourism and can make their
livelihood.
• Growing health concerns across the world.
• Globally, alternative medicine is gaining popularity in
developed countries and is considered as the best product
for health tourism markets. Kalarichikilsa would be an
extension of existing alternative health tourism practices.
• Globalization and internet technology is providing
visibility to the service providers.
• Medical treatments are comparatively cheap in India
compared to industrially advanced countries, particularly
alternative medicine (Joseph & Manalel, 2008).
• Opportunity for developing the concept of Gurukul
Tourism for learning and healing practice. It can attract
students from across the globe.
(Table 1 continued)
Vinodan and Meera 83
SWOT Kalaripayattu Kalarichikilsa
• Kalaripayattu training can
be promoted as a system
of fitness and wellness
training at par with yoga.
• Cost of training is
comparatively less.
• Almost all Kalari centres are located in a very natural
setting of the rural life of Kerala. It provides ample scope
for clubbing tourism components like rest, relaxation and
recreation with health practices.
• Increasing number of target customers and specialized
treatment for people who work extensively like sports
persons, security staff, computer professionals, and so on,
(www.hindu.com)
• Existing brand image of the destination. Kerala has been
branded as God’s Own Country.
• Advanced social image of the destination. Kerala was
ranked first in Human Development Index (HDI) in India.
• Presence of professional atmosphere in tourism and
hospitality industry.
• Confidence in Indian traditional medicine among foreign
tourist.
• Kalarichikilsa can attract tourists for general health
soundness (general tourists).
Threats • Most of the martial arts are
languishing.
• Construed as a tourism
product by tourists with
special needs.
• Commercialization of the art
form might make it loose its
authenticity.
• Proliferation of foreign
martial arts like Karate,
Kung fu, and so on, in
Indian rural vicinities.
• The competition from Asia-Pacific regions particularly
from Malaysia, China and Australia is a concern as they
are also providing similar health care services and
promoting themselves on the grounds of health, heritage,
spiritual and nature segment of tourism.
• India’s competitive position is rated as low in Wellness-
Spa and Rejuvenation compared to Thailand, South Africa,
China and Australia.
• China is posing as a competitor in offering traditional
medicinal practices related to Buddhism, which are
closely related to the Kalarichikilsa.
• Prevailing disincentive and low promotion of traditional
medicinal practices leading to non-practice. So existences
of certain practices in Kalarichikilsa are also at stake.
• Misuse of treatments in Marmachikilsa for the personal
benefit of practitioners as well as customers.
• Absence of international identity through intellectual
property rights or other protection.
Source: Authors’ compilation.
Need for Cultural Resource Management
Intangible cultural heritage, as defined in UNESCO Convention (intangible cultural heritage), is manifested
in following domains like oral traditions and expressions, performing arts, social practices, rituals and
festive events, knowledge and practices concerning nature and the universe and traditional craftsmanship
(Sarma, 2012). Thus Kalaripayattu, as a martial art, is a manifestation of intangible cultural heritage.
According to Kundson (1999), cultural resource management mainly aims at historic preservation.
Cultural resources are an important factor in the human environment which needs to be managed in the
84 Journal of Heritage Management 3(1)
context of all other biological, social and geophysical elements in that environment or ecosystem.
Good environmental stewardship requires affirmative resource management, including management of
tangible and intangible cultural resources. Protection of cultural resources involves the knowledgeable and
caring collaboration of resource specialists, material scientists, decision-making land managers and living
community with ties to heritage resources. This in turn involves each participating community and
individual managing the interfaces among themselves. This is done by learning something about other
groups’ values and special languages and their operating constraints and opportunities, and about the over-
all public benefits and costs of cultural resource management decisions. Cultural resources management is
the vocation and practice of managing cultural resources, such as the arts and heritage. It incorporates
cultural heritage management which is concerned with traditional and historic culture (Kundson, 1999).
The need for cultural resource management especially in the context of intangible cultural heritage is
imperative as acculturation is rampant especially in Indian context, despite its rich and varied heritage.
Martial arts require special mention as they may be replicated through other art forms in other countries
solely for commercialization.
Kunhimoosa Gurukkal opined that there is a definite need for protecting and preserving Kalaripayattu
and related practices as they are unique and contribute substantially towards the rich heritage of India
like yoga. Nambiar, Secretary, Folklore Academy of Kerala, reiterated the need for conservation and
promotion of Kalaripayattu and related practices.
Cultural Resource Management Strategies
Appropriate and effective strategies for safeguarding intangible heritage is possible through cultural
resource management. Safeguarding cultural heritage means measures aimed at ensuring viability of the
intangible cultural heritage, including the identification, documentation, research, preservation, protection,
promotion, enhancement, transmission, particularly through formal and nonformal education, as well as
the revitalization of the various aspects of such heritage (UNESCO, 2003). In the context of Kalaripayattu,
following measures may be adopted:
• Identification through recognition of the commercial potential of the martial art form and its link
with fitness, sports and tourism and treating it at par with other cultural forms.
• Proper and modern documentation to safeguard the sources of information pertaining to Kalaripayattu
and Kalarichikilsa.
• Extensive research to examine the status of the art form, scope and unleash its economic viability
aiming at preservation through commercialization.
• Preservation efforts through inculcation of awareness and appreciation along with effective
training of the youth in Kalaripayattu and Kalarichikilsa through professionals.
• Protection of the art through appropriate commercialization strategies upholding the authenticity
of the heritage resources and facilitating economic benefits to stakeholders (Chapagain, 2007).
• Effective Promotion in various target markets as tourism products, fitness products and products
for self-defence.
• Enhancement mechanism through strategies of commercialization and preservation of the art
form, expanding the avenues of Kalaripayattu to general public and tourists.
• Widespread transmission through formal education by developing curricula and adoption of non-
formal education methods, creation of awareness and interpretation through systematic and trained
interpreters on practices of Kalari.
• Revitalization of the ancient art form and Kalarichikilsa through government and non-government
bodies and stakeholders.
Vinodan and Meera 85
Conclusion
India is a land of varied heritage and flourishing culture. The cultural and heritage resources, both in
tangible and intangible forms are languishing due to many reasons which have economic, political, and
social dimensions. Culture resources management focuses on effective means of preservation despite
commercialization through its holistic and pragmatic approach. Considering the economic potential of
Kalaripayattu and the threats confronting Kalaripayattu and Kalarichikilsa; as the mother of martial arts,
Kalaripayattu deserves to be protected and preserved for future generations.
Acknowledgement
The researchers are grateful to the practitioners and Gurukkal of various Kalaris of North Malabar of Kerala.
With special thanks to Moideen Koya Gurukkal, Byju Gurukkal, Kunhimoosa Gurukkal, Jayan Gurukkal and AK
Nambiar. Apprentice, patients and tourists of Kalari who cooperated in this successful conduct of the study also
deserve special mention.
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Authors’ bio-sketch
A. Vinodan is an Assistant Professor of Tourism at Indian Institute of Tourism and
Travel Management, under Ministry of Tourism, Government of India, Nellore
(A.P.), India. He has 14 years of teaching and research experience in management,
tourism and sustainable development. He has completed his PhD in management
from CUSAT, Kochi. He has completed research projects supported by the Ministry
of Tourism, Government of India. His research interest includes cultural tourism,
sustainability practices in tourism and microfinance and contributed papers in
national and international publications
S. Meera is an Assistant Professor of International Business at the Indian Institute
of Tourism and Travel Management, under Ministry of Tourism, Government of
India, Nellore (A.P.), India. She has 14 years of teaching and research experience
in economics, international business and tourism. She has completed her PhD in
economics from Avinasalingam University, Coimbatore. She was also associated
with Indian Institute of Technology, Madras, as a researcher during the period
2002–2003. She is also a resource person for UGC for preparing study materials
in Management subjects. Her research interest includes cultural tourism, develop-
mental economics, behavioural economics, and international business and
contributed papers in national and international journals.
