2002 Parumala Association â Facts - Malankara Syriac Voice

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Those members who work outside Kerala have their primary membership in their home parish in Kerala. While they were being represented from their home parishes they were being again represented from their churches outside Kerala. There was a duplication of representation or more clearly the same member wass being represented from two different parishes twice. This was for one member in one parish. When we multiply this with the no of members in different parishes, the amount of double representation happening hardly can be missed. b. There are a lot of service centers under the main churches in the major cities of India. They were also included in the list and could send representatives to the association. Now the members of these service centers are members of the main church in their town and also of their home parishes in Kerala. In such cases, the same member was being represented three times from his service center, town parish and home parish in Kerala. Here the representation was triplicate. All these created duplicate representation in the association or false representation. The situation outside India in the Middle East, Europe and US was also the same as the one explained above. 4. The next issue was the actual voters list and the representation from the churches. In the light of the above representation issues, we insisted on clearing the contentions we had regarding the voters list to be prepared before going ahead with the Association. We hope that everybody will agree with us that the Voters list is the fundamental factor of any electoral process. In the light of the above contentions, there was no way that a correct voters list would have been prepared if the process initiated by Methran Kakshis was to be followed. There would have been double and sometimes triple representations which all would have made the electoral process a big joke. 5. It was not made clear if the managing committee members of both factions would be members of the new association.
6. It was not made clear who would be creating the tribunal for the receipt of the complaints and disputes. 7. There was no clear directive as to how representatives should be elected from the churches which have both factions or is closed down. There was another big confusion there. We are leaving it to the judgment of the readers whether the above points raised by JSOC were out of fear or too idiotic Were they not just lawful concerns on our part Does anyone think that an election held under the above circumstances would have been free and fair Was it not proper to address the issues that were raised by us and then go ahead together in conducting the election rather than imposing their decisions on us and asking us to submit We were talking about unity in 2002 and not submission. It was when both, Methran Kakshis and J. Mulimutt refused to address our concerns as explained above, that we understood the course the electoral process would take and decided to boycott the same. If they had given even a minimum consideration to our concerns and still we had boycotted the association, then Methran Kakshis would have been right in saying that we did not want peace in 2002. But no effort was made by the Methran Kakshis to take us into confidence. Their attitude was - we shall decide and you will obey. This attitude has always been the biggest stumbling block in achieving everlasting peace in the Malankara Church. Unity and peace just don’t happen that way. As a result of the above rift what happened on 20th march 2002 at Parumala and Puthencruz are a part of history now. We would like to make one more addition to this article. It is on the actual electoral process after 20th Dec 2001. We are giving below a few examples to show the “fairness” of the voters list. We shall start first with the JSOC churches and later we shall give two examples from the Methran Kakshis themselves.
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2002 Parumala Association â Facts - Malankara Syriac Voice

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2002 Parumala Association â Facts - Malankara Syriac Voice