HISTORY AND CULTURE OF PALAPPURAM

VILLAGE

DISSERTATION SUBMITTED TO THE UNIVERSITY OF CALICUT

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS
FOR THE AWARD FOR THE DEGREE OF

BACHELOR OF ARTS IN HISTORY

By
AJAY MURALI K
Reg. No: OTAQAHIR01

DEPARTMENT OF HISTORY
N.S.S. COLLEGE, PALAPPURAM (P.O.),
OTTAPALAM, PALAKKAD
KERALA-679 103

MARCH 2019
AJAY MURALI K

BA6thsemester
Department of History

N. S. S. College, Palappuram

P.O-679103

Palakkad District, Kerala

DECLARATION

I hereby declare that the dissertation entitled HISTORY AND CULTURE OF

PALAPPURAM VILLAGE, submitted to the University of Calicut in partial fulfillment of the

requirement for the award of the degree of Bachelor of Art in History is a record of original

research work done by me under the supervision of G. Sunilkumar, Assistant Professor and Head

of the Department of History, N.S.S. College, palappuram and it has not been submitted before

for the award of any degree, diploma or any other title or Fellowship.

Place: Palappuram

Date: AJAY MURALI K

SUNILKUMAR G
Assistant Professor and Head of the Department

Department of History

N.S.S College, Palappuram

P.O. Palappuram, 679103

Palakkad, Kerala

CERTIFICATE

This is to certify that the dissertation entitled HISTORY AND CULTURE OF

PALAPPURAM VILLAGE submitted to the University of Calicut in partial fulfillment for the

award of the Degree of Bachelor of Art in History is a bonfire record of genuine work done by

AJAY MURALI during his study in 2016-2019 in the Department of History, N.S.S. College

Palappuram, under my guidance and that the dissertation has not been submitted before, for the

award of any degree or titles.

Place: Palappuram SUNILKUMAR. G

Date:
Assistant Professor and Head of the Department
ACKNOWLEDGEMENT

It is my duty to acknowledge the valuable service of those who helped me to complete

this work. First, I Thanked to God for his blessings to finish the work. I express my deep sense of

gratitude to my supervising teacher Mr. G Sunil Kumar, Assistant professor, Head of the

department of the History NSS College for giving me valuable, precise and constant

encouragement advice, and suggestions for the completion of the work. I so hereby

acknowledge my deep felt gratitude to Mrs. Jayasree the class tutor for providing valuable

instructions and information to the perform of my work. I would also like to record my

indebtedness to all faculty members of the department of the History NSS College. I thank the

staff of the library of the college and Chinakkathoor temple staffs. Finally, I would like to thank

my family and friends for their valuable help and lively encouragement

AJAY MURALI K
 CONTENT

CHAPTER -1

LOCAL HISTORY OF PALAPPURAM VILLAGE

CHAPTER – 2

HISTORY OF PALAPPURAM THROUGH ORAL TRADITION

CHAPTER – 3

SOCIO- CULTURAL AND POLITICAL ENORMITY OF PALAPPURAM.

Conclusion

Bibliography

Glossary

List of Abbreviations List of Maps

List of Photos
INTRODUCTION

Palappuram a vast village has Vadakkumangalam and Thekkumangalam to its east to the

west the old Ottapalam, to the north Mulanjoor Canals and to the South the Nila river as its

boundary. It is 4kms eastwards to Ottapalam Taluk office and 30 kms of west from Palakkad

district headquarters.

This village was named as “Palappuram” in olden days as there was no human settlement

at all this was totally an abandoned place and this was first called “PAALIAPURAM” in Tamil

and later on shortened to palappuram as for the views of historians.

There is yet another story behind the name of this little village which goes on as towards

the east of the Muslim mosque where in the KAKA road ends there was a single bridge

connecting to the area on the other side this single bridge meant Ottapalam and in Malayalam

and the place so called the area on the other side was called ‘PAALATHINUPPURAM’ in due

course shortened to palappuram. This story too does exist as a fact in the name of the village.
SCOPE OF THE STUDY

It is intended to make an in depth study of the available materials with regards to

the socio, cultural political background of the village Palappuram. An attempt is made at

examining the socio cultural background of the village Palappuram. As the center of

culture and political reforms in Palakkad region. With all its have been presented in a

brief manner. The study that broadly touch the time between the studies also looks into

the cultural transformation and political decentralization took place in Palappuram.

HISTORIOGRAPHY

Very few writers have sketched the socio political background of Palappuram.

Aspects regarding the historical perspectives of Palappuram can be seen some works by

V.V.K. VAALATH, There are articles, journals, newspaper reports and other

publications on the historical background of Palappuram.

SOURCES

The sources for the study have been different from the traditional sources for

writing History. Primary sources regarding the history of Palappuram are few. But

written secondary sources are plenty. Have been useful for this study. The interviews
 with the eminent personality of the locality are immense use. Oral accounts indispensable

for writing history of Palappuram village.

METHODOLOGY

Historical methodology is used in this study. But it is mainly the methodology of local

history and micro history. Exploratory method is also used for collecting data for the study. The

tool of oral history i.e., Interview is also made of. the footnotes are written in accordance with

the rules and regulations of the Indian council for historical research. The local history of

Palappuram region is not an attempt at detailing micro aspects while following macro history.

REVIEW OF LITERATURE

The major source used for the study is ‘Keralathilley Sthala Charithrangal, it traces out

the history of palappuram from the beginning. Smaranikha narrating the socio Political aspects of

palappuram published by Thekkumangalam Desam in Palapppuram

CHAPTARIZATION

This dissertation is devided in to 3 chapters. Introduction and conclusion are not included

as chapters.The first chapter deals with the Local history of Palappuram.The second chapter that

deals with the tradition,customs,religion festivels and other social aspects of palappuram as

History of Palappuram through oral tradition.The third chapter deals with the political and

nationalistic movements and cultural peculiarities of Palappuram

CHAPTER – 1

LOCAL HISTORY OF PALAPPURAM VILLAGE

Each and every place has its own story to reveal a story of its past, a story that has been

handed from generations to generations. A story, which reveals of the people, the culture the art,

life style customs and traditions that were followed very many years or centuries ago. Let, with

the passing of time, the generation of the future may even be logging behind on these stories.

Only when we more into a deeper study of such of peoples we come across the mortal remains

that lay hidden. The tombs, burial grounds, temple, architectural sculptures, carryings, paintings,

the excavations of the various sites will truly help us to link with our ancestors. This is possible

only when the past is linked to present that we are able to analyze the growth, development and

changes that has undergone to the major role here is played by the history. Who put in a lot of

efforts in linked the past in the present, thus making the local history. A particular place an

important part in the curriculum of today1

The local history of a place may vary, usually from the history, which is heard or read

through.1 The history usually explains of royal family the wars, which we may not necessarily

find in the villages. Such events may not necessarily find in the village. Such events may not

even have had affected these villages, but then there may be some people who have put in an

1 Interview with Mr. Sadananda Pulavar, (67), Business, on 27/11/2018 at 10:15 AM

effort to bring in slight changes by their thoughts and hard work. Such relevance’s and the local

history of a particular place.

For the authentication of facts in the local history of a place we have to follow curtains principle

for the credibility of our work and effort. Principle for the credibility of our work and effort. This

mainly includes mortal remains, artifacts, writings, architectural works, the way of living, the

stories verbally passed on from generation to generation, historical evidences etc. the historical

evidences are studied under the branch of archeology. A branch, which excavates the sites of

mortal remains and studies in detail about the excavation and the materials received.2

The department of archeology has their own way categorizing these remains. They first

differentiate between the material monuments and the man made sculptures. Even the

excavations of the various Stone Age these differentiations were possible. The implements used

had a handle to one side and the other side looked to be sharpened, which with the usage for

hunting and the other side was to hold the implements. In due course of time, the need for

sharper Implements led to the invention of the Axe, knives and other implements. These

implements getting refined to the ones of our daily use. There are building sculptures and

remains in caves from the study material available on land.3 The archaeological remains, which

are the excavates are more damaged with the passage of time. These remains help the

2 Ibid

3 Retrieved from https://en.m.wikipedia.org/wiki/palappuram#History on 19/11/2018 at9:50PM

archeologist to study and differentiate between the various stone ages and these remains are

found throughout Kerala too.

buildings of historical importance are to be safeguarded by each one of us as they speak of our

heritage and culture. Places of worship markets, ’kaavu’, ‘sarppakaavu’, huge shrines, resting

places all speak of the past glory depicting our socioeconomic and cultural development of these

days. Even coins help in the study of local history of a place.4

By collection facts and by collecting the verbal information passed on from generation to

generation since we can try to understand the local history of a place or rather come to know

more about that particular place. A detailed study of the archeological excavation, buildings,

coins, sculptures, idols everything that speaks of the yester years must be included in this study.

At times, the excavation becomes a tough job as the sites to be excavated may be an individual

personal property wherein it take time in convincing them of the necessity of the job. Cave

temples, rock cut temples, monolithic, megalithic; can be found in mountainous regions.

When a private property is dug for construction purpose or a well is dug, there are

chances of coming across the remains of historical importance which in turn leads to the

excavation of the site by the archeology department.

Even by collecting verbal information, historical evidences can be updated. It includes

the life history of ancestors handed down from generation to generation. But, at times, such

revelation need not necessarily be apt due to lack of facts. So, this method of collecting updates

4Interview with Mr. ASHOK KUMAR, (57), President of Palappuram Desam Committee, on 24/11/2018 at 12:30
pm
leads to researches and interviews. These days this, the method of collecting facts too is being

handled in a method wherein the Socio-cultural aspect of the time is taken into consideration,

Such buildings of historical importance are to be safeguarded by each one of us as they speak of

our heritage and culture. Places of worship markets, ’kaavu’, ‘sarppakaavu’, huge shrines,

resting places all speak of the past glory depicting our socioeconomic and cultural development

of these days. Even coins help in the study of local history of a place.5

By collection facts and by collecting the verbal information passed on from generation to

generation since we can try to understand the local history of a place or rather come to know

more about that particular place. A detailed study of the archeological excavation, buildings,

coins, sculptures, idols everything that speaks of the yester years must be included in this study.

At times, the excavation becomes a tough job as the sites to be excavated may be an individual

personal property wherein it take time in convincing them of the necessity of the job. Cave

temples, rock cut temples, monolithic, megalithic; can be found in mountainous regions.

When a private property is dug for construction purpose or a well is dug, there are

chances of coming across the remains of historical importance which in turn leads to the

excavation of the site by the archeology department.

Even by collecting verbal information, historical evidences can be updated. It includes the life

history of ancestors handed down from generation to generation. But, at times, such revelation

need not necessarily be apt due to lack of facts. So, this method of collecting updates leads to

5 ibid
researches and interviews. These days this, the method of collecting facts too is being handled in

a method wherein the Socio-cultural aspect of the time is taken into consideration, which is help

of myth for study purposes. The interview puts in a lot of effort from both sides, which also

requires a whole lot of dedication.6

For a successful verbal information update, the bonding between the interviews and the

interviewer is of great priority. The interviewer must at first make the interviewer feel at losing

before showering his/her queries for the interviewer may have a whole lot of doubt. When the

interviewer being to speak out it is mainly that he/she is trying to recollect all that is heard from

their ancestors. So, there must be a free flow of thoughts without any intervention. When such

free flows of thought are noted down without intervention and in due, courses it may be helpful

to connect with the historical evidences excavated in that place. Hence, the bonding between the

interviewer and interviewers is a great importance here.

This information received are mainly as said Easter has just verbally heard which may

lack authentication. In order to authenticate these, there are very many procedures like plan how

to collect such information. How to proceed with such interviews? How can we accept this

information through discussion? It also includes the questions to be asked the experiences they

have had etc. all this comes under the outline, the interviewer prior to the interview, say a few

minutes before must have a clear view on what they have priorities in the interview. Even sound

clips are included. There is actually sighted venation between history and verbal information the

interviewer must understand this very clearly.

6 Ottapalam public library, Smaranika, 2000, pp.25-32

The stories of olden days, which are told by ancestors and handed to new generations the

incidents, the riots, those who had to go through the wraths of the various wars and the updates

provided by experts. This information as it is told and retold by an individual from time to time,

which can even tell about the changes that came into the society

Facts taken from local history from;

i. The geographical structure of the village- houses and another inhabit areas,

manufacturing areas, natural resources, and their expense.

ii. The expansion of the availability of resources.

iii. Different types of population, changing according to the changes in the lifestyle

and other conditions.

iv. Development in the factors affecting life, in the right of land and various

resources, the relationship between landowners and various disputes that they are

creating.

v. Development in technology-commerce and relationship between other villages.

vi. Caste system in various condition.

vii. Reading and writing various cultural art forms.

viii. Man and woman's relationship and the family structure and its problems.

ix. Political structure-village and its various areas, persons, panchayath, various

political interferences, janmi system, colonialisation, and after the independence.

 x. Various god sculpture- worship –festivals

xi. Development of the modern society –changes in the land ownership structure,

social struggle, education, healthcare, telecommunication, police, industries and

trade centers, electricity, water irrigation projects.

xii. Social modernization- influences and donations

xiii. National movements – influence and donations

xiv. Multi-personal movements – political parties – influence and donations

xv. Changes after the birth of Kerala

xvi. The growth of the panchayath structure 7

OBJECTIVES

 To find out social, and cultural background of the village Palappuram

 To find out the prevailed customs and traditions in Palappuram.

 To trace out the political and nationalist movement in Palappuram

 To fin out the peculiar festivals and ritual practices in Chinakathoor Kaav,

Neelikaav, Dakshina Moorthy Kshethram

HYPOTHESES

 Palappurm that belongs to valluvanad thaluk in the earliest period. That is a part of

Malabar in the pre independence period. It is a cultural which the people belongs

7 Ibid, 35
 to different caste, religion settled in palappuram

 Palappuram that is famous for Chinakathoor temple, it was under samoothiri and

later that became one of the importance temples in palakkad certain peculiar

communities lilke Parayas steeled and lived here.

 Many anti British struggle took place in Palappuram. Battle with Tippu Sulthan

and Samoothiri was requested. Tippu Sulthan who once visited Chinakathoor

temple. Palappuram has its own army they trained in Kalari

 Kuthirakalli, Kummatti, therr etc… are the various festivals taken in Chinakathoor

templeon part of its tradition. There are many other temples in Palappuram. Most

of them follow the traditional value and practice.

 CHAPTER -2

HISTORY OF PALAPPURAM THROUGH ORAL TRADITION

Our ancestors came to palappuram from Meetna. The Lord Shiva of a thiruvillayaaty temple near

Neelikaav is considered our ‘paredaveta’. This side of palappuram was called ‘palappuram’

which later became palappuram is what we have been told. Earlier day’s palappuram was a

barren land. Later on, people migrated from many places to this land. Among the Nair

community ‘kettu kalayanam’ or puda mutri kalyanam’ was the practice. Girls of age group six

to twelve were given ‘Pudava’ by the boys when the relation. For the elders it was an enjoyment.

Marriage was held at night. During ‘Thiruvathira’ tender coconut, arrowroot powder, jaggery,

Plantain, dry shark fish were to be taken to wifes house which was a must. At night using

lanterns the male members had to go to their wife’s house. (They were called ‘sammbandhakaar)

In olden days, ‘kooth’ was held at Neelikaav. The remains of the koothmadam are evident even

to this day. The NSS KPT School was the only provider of higher education. Although bus

services did play, but due to poverty going to school and returning home were by walk. ‘

Chinakkathoor Pooram’ had no ‘elephants Pooram’ ‘cultural Kali’ was the main ‘Kuda Kali’

chavittu Kalli’ did exist earlier but not now. The temples we see now did exist in these days too.
8

Our forefathers migrated from Tamil Nadu with weaving as their profession. At person named

‘Palan’ happened to stay here and eventually the place derived its name, palappuram. This place

8 Interview with Mr. Cheerath Sangunni Nair, (62), Business, on 01/01/2019 at 11Am
uninhabited earlier. Just like our ancestors, our community worshipped Rain-God. Later on

Mariyamman was worshipped as a symbol of worship to Rain-God. In olden days the backward

classes, communities and other low caste were allowed to go to the temple premises only once in

a year after the harvest in ‘Makaram’ during ‘Makam’ ‘Pooram’ stars of ‘Kumbam’ month they

were allowed to come to the temple premises with celebrations and were allowed to dress up and

come in the various art forms they would come to temple premises much excited and screaming.

Elephants were not included in Pooram those days. Elephants were not included in Pooram those

days. ‘Kuthira Kali’, ‘Kaala Kali’, ‘Therr Kali’, ‘Poothan’, ‘thira’, ‘Vellat’, ‘Chavittugal’ were

all present. Those days the area around Palappuram was said to be with, full of trees and plants

somewhat like the forest. Cattle herders happened to worship Kali there by offering sacrifices of

hen and goat are heard from ancestors, this system of sacrifice was stopped in 1957.9

Originally from ‘Naduvatha para’ a place to the east of Thiruvillwamala. At the age of mine,

came here after marrying ‘Eriyaan’. When compared to the thickly populated area housing more

than hundred houses, The area ‘Someshwarakara’ had just three houses only those days. Those

days we with‘Harijans’. At the time of dawn, early morning just having a mouthful of previous

day porridge we were to start with work in the field. At noon, in an earthen pot, which each of us

carried with us, we were given porridge by our landlords. It was time caste discrimination,

untouchability which in turn led to poverty too. We were at work in the fields, even after sunset

until the lights demined. By working in the fields we received 1 ½ Edangazhi’ of grains as pay.

9 Interview with Mr. Shiva Prakashan, (59), farming, on 14/12/2018 at 6 PM

Each day’s pay was brought home, fried the ground well with a pounding stone and then with the

rice got ‘porridge’ was made and dinner was taken. To ward off hunger.10

The dress worn too was peculiar. There was cloth to wrap around which was woven by ‘Ravath’

who belonged to Tamil origin. This community did not wear blouses. Ladies did not wear gold

ornaments in ears. A peculiar type ‘Naragam’s thorn was used to prick the ears. To widen the

hole in the ears, coconut tree leaves rolled were used. After the ‘Mundakan koit’ the work in the

fields comes to a still. Then comes the time of Pooram the time of rejoicing rent for the Harijans.

The time when they are free to move and enjoy the world. Prior to ‘chinakathur Pooram’ is the

‘Tholpaavakooth’ is conducted. For this, the Hariyans leave their homes with mats and pillows to

the ‘Kavu’ on the way they sing along telling that they are going to watch the Pooram, the Kooth

and everything. As temple entry was not possible for the Harijans. Even at the place where

‘kooth’ was conducted community differentiation was significant. The fair caste ‘Savarnar’ had

the chance to sit near to view the ‘kooth’. The Harijans were allowed to sit a few distance away,

that is around twenty feet away from the Koothumaadam their place was marked. Harijans were

not allowed to enter the houses of the Nair community or the other high caste. In these days, they

were always forced to keep a distance of twenty feet away and had to inform their arrival by

shouting loudly. This caste discrimination and atrocities came to an end with the coming to

power by E.M.S Namboodaripad.

Forefather considered ‘Parassheri’ meenkulathi Bhagavathi kshethram’ which was to the west of

Kongad as their ‘Adima Kavu’. From here they had migrated to palappuram. How the name

10 Interview with Mr. Kurumba, (85), kuli, on 17/12/2018 at 11: 30 Am

‘Palappuram’ is not known. In olden days, the grandmother of the happened to say that the ‘Sree

Kurumba Bhagavathy Kshetram’ at palappuram was called ‘Karuvan Kandda kavu’ ‘che kutty

papa’ was the founder of t his temple. Regarding the customs of the community, on the day of

‘kakkada sankranthi’ ‘Jeshta Bhagavathi’ was driven out of the houses and ‘sreedevi’ was

welcomed into the house. For Onam there was Kaikotti Kali, on Uthradam day men and women

played ‘Kaikottikali’ with a different song. During ‘Vishu’ for the farmers being with their work

implements were made by the carpenters. These customs of marriage were also different. Once

the ‘Jathsakam’ was exchanged’ the marriage came into force. The man and women were

allowed to live together. The ceremony conducted later on. While string called ‘cheerradh’ was

knotted to the brides ‘Panchali’ system of marriage did exist in earlier years. During ancient

times the ritual called ‘kuthira kettal’ was first done by their community, ‘Vazhipaad kuthira’

and some of the ‘kuthiras’ of the padinjare cheri’ were made by the carpenters itself. During

ancient times, kooth was conducted at ‘Neeli Kaav’. Their forefathers it seems too did the ‘Ther

kettal’. During the search of sitadevi, by Lord Rama, Chinakkathoor Bhagavathy who was

assigned to find a place for Lord to rest when reached Thiruwilvamala Forget her duty and rests

in this place.11 Lord when he comes and see this he drives Bhagavathy northwards. Bhagavathy

runs ahead screaming ‘AIYYAYOOO… AIYOOO…. AIYOOO KOLLUNU...OODI VARUVOO’

this is the screaming associated with ‘Chinakkathoor Pooram’ after ‘molayidal’.

Descendants from Thanjavur and Kumbakonam. They come to Kerala mainly due to the drought.

They worshipped ‘Mariyamman’, ‘Angaala Parameswar’, ‘Narayanamoorthi’. It is said that there

were a lot of ‘Paalamaram’ here and So the name Ottapalam the other side was ‘Palappuram’.

11 Interview with Mr. P. Prabhakaran, (60), Carpenter, at 13/12/2018 at 6:30Pm

The first inhabitants were Hariyans but with the arrival of the communities they left this place

and settled in other places.12

He Concept of marriage was linked with Tamil Brahmins. Earlier marriage was conducted for

seven days, which has now been reduced to one day Mariyamman pooja was also conducted. For

education, Ezhuthachan community ran the first schools. For higher education, they depend on

Ottapalam High School. For Chinakathoor Pooram earlier ‘Kaala Kali’ what the main event,

which was replaced by the present day's ‘Kuthira Kali’. When ‘Kozhikode Samoothiri’ happened

to pass in front of the ‘kuthiras’ of the padinjare cheri’ were made by the carpenters itself.

During ancient Chenakathoor Kavu’ he saw the ‘adivasis’ performing with ‘Kuthirakolam’

samoothiri ‘asked them if the Devi would listen when called, the ‘adivasis’ replied yes.

Samoothiri called thrice, the Goddess who was sitting tuning northwards, turned

southwards to face ‘Samoothiri’. In commemoration of this, the ‘Samoothiri’ offered ‘16

kuthirakolams’, At first elephants were not used Later on three elephants were used in the

procession. But now, twenty seven elephants take part in the ‘Aana Pooram’. Pooram is

celebrated only after closing the door of the Sanctum Sanctorium The low caste people

were allowed to come to the temple premises only during the pooram day. To symbolize

the untouchability (theend koodaima) the Sanctum Sanctorum is closed. During those

days there were more temples than now. Some still exist. While a few have perished with

time.

12 Interview with Mr. Ankappan, (58) Retd.Panchayath secretary ,on 28/11/2018 at 8 AM

People who came from Mulannoor. Resided at appe, puram, near chinakathur Temple. As

‘Paradevatha’ they worshipped, ‘Manjaali Amma’. During the reign of ‘samoothiri’

Chunangadh, mulanjor were populated areas, while palappuram was an abandoned land. Later

on people from other communities came. And resided here ‘kettu kalyanam was the main system

of marriage. When the girl attains ten – thirteen years, boy from close relation is invited. He is

given ‘pattmett muzham kaccha’ and he ties a black ‘cherrad’ to the girl. He stays there for two

or three days as a guest and while returning hand over the cache to the girl's father. With this, the

kettu Kalyanam ends. Later, the girl can accept any one from here community. ‘Panchali

vivaham’ too existed. They conduct the Thattinmel kooth for ‘Pooram’ on a platform, a player

stands still. The platform is held On the shoulder by four people are represented. 13

 Our ancestors came from Irinjalakuda. We were the dependants of Eranoor Mana

Namboodiris. Our main profession was ‘Vaidhyam’ and ‘black magic’. Those days

works related to mud and soil were done by “poozhiaashari”. In ‘mannaan’ community

itself thtere were ‘churfakan’ ‘Alakkukar’ etc. In due course of time subsistence with

‘vaidhyam’ and black magic became difficult. They moved into different field. Yet we do

find people still practicing ‘Ayurvedam’ from this community. How palappurasm got its

name is unknown. ‘poothan’ and ‘thira’ during pooram does exist even now. The same

system that existed during the feudal period does exist even now. Even to this day the

sequence of the ‘Poothan’ ‘Thira’ begins from Palappuram deshams ‘Kizhanelloor

mana’, ‘Nambiar mattam’ ‘Vadekke veed’ ‘padinjarey veed’ and other families then to

13
Interview with Mr. Gopalan Kutty,(65),Kuli, on 30/11/2018 at 7PM
 other houses even to this day ‘poothan kali’ is not played in Harijan houses.having fooled

the ‘poothan’, they never play in ‘thattan’ (Gold smith) community house too.

Along with ‘poothan’ ‘thira’’ kummatty’ too did exist in olden days. To the north

of ThoothaPuzha ‘Thira’ is not played as ‘Poothan’ is always played before the killing of

Dharikan. On the ‘Thira’ of the ‘ kaaliroopam’ hens blood given sacrifice even to this

day.14

14 Interview with Mr. Sree Kumaran,(60), kuli on 15/12/2018

 CHAPTER-3

SOCIO- CULTURAL AND POLITICAL ENORMITY OF PALAPPURAM.

PALAPPURAM as such has no signification historical references. Let the socioeconomic aspects

within the country did play a major role in changing the lifestyle of palappuram, During the

period of monarchy, a major portion of Palakkad was under the kingdom of Cheras, which later

on was taken over by Pallavas by the banks of Nila river. During these times, the Buddhist

monks, a Jain saints spread the message of love, peace and non-violence came to the land of

Kerala through that section. The impact of Jain culture is visible in ‘THIRUVILWAMALAIA’ and

‘AMBALAPARA’, which are nearby “palappuram”. Even some historians opine that

“chinakathoor Bhagavathy temple” too had been the center of Jainism. Although the Chola

power and significance is seen on the banks of the river, Nila after the Pallava rules

‘palappuram’ seems to show no relevance of Chola power.15

Palappuram’ has its historical significance from the period of the “Samoothiris” palappuram

came under the territory of “Valluva konathir” who ruled from ‘Angadipuram’. In due course of

time “palappuram:” came under ‘SAMOOTHIRI, TIPPU SULTHAN’ and the ‘BRITISH

CONSEQUENTLY’. It is said that prior of Tippu’s invention the central part of the palappuram

village was inhibited by Tamil Brahmins and the so called ‘Siddha vaidhyas’ of Telugu origin.

When the news of Tippu’s army’s aggression towards the west of Palakkad fort was wide-

spread, the Tamil Brahmins once and for all evacuated the land, but the ‘Siddha Vaidhyas’ seem

to have left the land only after the advent of modern medical aids in this area. Being a part of

land in an invasion, the history of the land of palappuram seems to have been with the ‘Paraya’

15 V.V.K Valath, Palakkad stalakala charithram,Kerala sahithya academy,Trissure, 1986, p.236

community, followed by ‘Karuvans’, ‘Nair’s’, Thandan’, Muthaliars’, and the other relevant

Hindu communities. Later it led to the arrival of Muslims and Christians into the land16

PARAYA

Prior to the arrival of Aryan culture in the Southern part of India, the discrimination based on

caste and untouchability was not evident here. Historical evidences revels that ‘Kapilar’ and

‘paraya’ community. But with the arrival of the ‘Namboothiri’ from the banks of river Narmada,

there come with a new system of discrimination based on caste, creed and occupation done.

These gradually began to add miseries to the mainstream, were completely isolated from the

mainstream, and were branded to be the spreaders of ‘black magic’.They were also branded as

‘Odiyans’ who used some medicines to change themselves to take the desired formal to revenge

their enemies. On the whole, the isolation and discrimination so made led them to remain in their

little huts, which were surrounded by poverty and hunger as they could not move around during

the daylight. They were forced to depend on dead animals for their subscribe. Thus, the

‘Parayas’ are said to be the first community to settle in palappuram.17

NAIRS

One among the strongest communities in Kerala, the ‘Nair’s’ seems to have

migrated from Nagaland is what it is said to be. The contest that ‘Nagas’ are the ‘Nair’s’ does

exist too. The Nair’s have come to settle here for ‘Kanniyampuram’, ‘Thrikangode’, ‘Pattambi’

and from the banks of river Periyar. Among these migrants who came to palappuram from the

16 ibid
17
Palappuram Thekkumangalam Desam , Smaranika, 2009, pp.16-18
others bank of Nila river, ‘kulapully Moopil Sworoopam’ or ‘kondazhy Niar’ was the mightiest

and himself a feudal lord. Ones a while palappuram village is said to be under the control these

feudal lords. Apart from them, there were a few ‘Nair’ families who, accompanied by the

‘Namboothiris’ seems.18

‘KARUVAAN’

The ‘Karuvaan’ community reached ‘palappuram’ for their livelihood. It is said that,thearea near

to the present day central school was the storehouse of iron. It was a

time when iron deposits were taken from the rocks by heating the stones and thereby the deposits

were taken. A place was named as ‘Karuvaan Paara’ after them, which later on become

‘Kayarampara’.19

‘CHERUMAKAL’

The children of the soil were termed as ‘Cherumakal’. The majority of this community

was farmers who toiled in the fields with dirt and sweat. During the period of feudalism, these

communities settled here. They had no houses or dwelling of their own. They were the servants

who lived under their landlords or local chieftains. They were usually referred to as ‘Pathukudi

cheromakal’ or ‘ettukudi cherumakkal’. These people were the servants of ‘kulappully moopill

18 Mr.Cheerath Sangunni Nair, op.cit.

19
Mr. Kurumba,op.cit
sworoopam’ and thus they reached Palppuram. Apart from them there were others who came

with their landlords to this land.20

‘MUTHALIYAARS’

The ‘MUTHALIYAARS ‘ refers themselves as the descendants of lord

Subramanya’s army. As per the Hindu Mythology, Lord subramanya led the army of the Devas

to defeat and kill an Asura. The ancestors of the muthaliyaars seemed to have assisted the lord in

this warfare. During the 16th centuries, when Al Uddin Khilji led his expeditions to the south,

they left their places an field to different places. Moving along many places they finally reached

‘Pazhambalacode’ near Alathur.21

References speaks that this place was earlier called ‘Paalakode’. But when a group of

‘Muthaliyaar’ moved to their earlier settlement at ‘kothakurrisi’ in Palakkad. When there came

two places with same name, the people who first named their place as ‘Paalakkod’ changed its

name to ‘Pazhambalakod’ meaning old ‘paalakod’- ‘Pazhaya paalakode’

The muthaliyaar community reached palappuram just 3 centuries ago. They became the

residents of palappuram on the request of ‘kulappuly’moopil ‘Sworoopam’ as the Muthaliyaars

were expert weaves.

20 Smaranika, 2009,op.cit,pp.17

21 Ottapalam public libraray , op.cit pp.31

KUMBHARAN/ KULALAN

These group of settled in Kerala have their origin in present day Andhra Pradesh. As per

Hindu Mythology, it is believed that lord Mahavishnu wanted to perform ‘Yaaga’ holy sacrifice

for which earthen pot were needed. To make these pots were needed. To make these pots the

Lord himself crated these ‘Kumbharas/kulalas’. There were great rulers in their lineage too. One

among them beings ‘Saalivaahanan’. But in Kerala in the cast hierarchy they are categorized

among the low caste. They seem to be one of the oldest residents of palappuram. Their main

source of livelihood was making earthen pots and vessels with clay. With the entry of aluminum

and stainless steel vessels, they are facing a whole lot problem for survival. Although they

migrated from Andhra some 3-4 centuries ago, their way of living is still the same as their

ancestors. At home, they speak their own language even to this day. It is said that around 150

families still live here in palappuram.22

NAATTU NAYAKAR

Yet another community with Telugu as their mother tongue was the ‘Nayakas’.

Although they have their surnames resembling to the pandya rules ‘Therumali Nayaka’

they are of Telugu origin. Earlier they were sculptors who worked on stones. Carvings

they existence in palappuram is expected to have been from the meting of Palakkad –

ponnai road.23

22 ibid
23
Interview with Mr. Unnikrishnan,(63),Chenakkathoor Temple Namboothiri, on 18/11/2018 at 11:30 Am
NAMBOODIRI

Treated to be the highest caste of Kerala, the ‘Namboodiries’ existed in places

like Meetna, Erakotri the places around palappuram. The ‘Namboodairi’ existence in

palappuram precise dates back to 200-250 years. During Tippu’s invasion in the early

18th century a few ‘Namboodiri’ families moved from Irinjalakuda and settle in

palappuram. This migration of Namboodiris in due courses brought in a lot of socio-

communal discrimination and tortures to the backward class.24

THANDAN COMMUNITY

The Thandan community came from mulanjoor. During the rule of Samoothiris

chunangad, Mulanjoor were highly populated areas. The thandan community settle at

‘Aappoppuram’ the area between ‘Mithrangott tharavad’ and ‘Chinakkathoor Bhagavathy

Temple’. 25

MANNAN COMMUNITY

It is said that this community were the first kaali devotes of Kerala. They

come to palappuram as per the invasion of the ‘Namboodiri’. Earlier the people of this

community a few were ‘Vaaidhyans’ or ‘black magicians’. But now most of them have

taken to the construction field.26

24 P G Rajendran,Kshetravijnanakoshan, DC books,Kottayam, p.175

25 Kerala, Kerala Gazette,University of California, 2010, pp. 93-95
26 Mr.Kumaran, op.cit.
VELUTHEDAN

In the Namboodiri 'Ilams', the Velutheydan community were assigned to do the

washing of clothes. Apart from this, they had the right to wash the 'Thiruvudayada' (the

holy dress) of the temples wherein 'Brahmana puja' was done. Although this community

happened to reach Palappuram on the invitation of ‘Namboodiris', there are only four or

five families presently.27

PAANAN COMMUNITY

The Paanan community were said to be the loyals of the Nair landlords. They

usually sing songs, which describe the heroic deeds of the 'Chekkavars'. At one time, they

were the ones who were to do the agricultural work only.28

MUSLIM COMMUNITY

One among the most famous and important religions of Kerala, Islam had its presence in

Palappuram prior to two hundred years. Trade business, bullock carts were their main

ways of livelihood. For the movement of goods from Palakkad to Pattambi bullock carts

were the main means of transport and this was provided by the Muslim community.29

27 T. Madhava Menon, Kerala Volume 1, 2002, Affiliated East-West Press Anthropology Survey of India,549
28 ibid,497
29 Ottapalam public libraray,Smaranika, 2000, op.cit pp.47
CHRISTIAN COMMUNITY

The major investors of cash crops, the Christian’s came to Palappuram just forty

years ago. They were the people who brought too many changes in the agricultural field

and method of farming. They were the ones who guide and let themselves an example to

the people of Palappuram to do different types of farming, even in areas around the house

which were just left as vacant plots.30

CUSTOMS & TRADITIONS

There seen to exist varied & unique customs & traditions among the different

communities residing at Palappuram those days. Among the “Paraya community”, they

had a very saddening custom. This was the time when caste discrimination and

untouchability was at its peak. The” parayas” were always at the hardships and misery.

During this time if there happened to be a death in the family, if the family members

were unable to do the last rites, the family members would keep an earthen pot in the

middle and sit around it and cry. After sometime, they would close the mouth of the pot

with a rag piece. Then they would keep the pot aside in a corner. Once the harvest is

completed & when the family members get sufficient, grains they would take the pot

from the corner open its mouth and do the last rites for the decreased person. 31

Even among the “Namboodiri’s” there was a practice with regard to the

institution of marriage. The marriage “veli” of the eldest son of the family was only

legitimized. The other sons relation were an affinity. Due to this evil practice, the

30
Ibid

31 Mr. Sadananda Pulavar,op.cit.

 “Nambiar” community settled at palappuram. Once a namoodiri, who come to

palappuram from Angadippuram happened to be the head of the family, although he was

the youngest namboodiri of the family. His marriage “Veli” was not possible for he was

not the eldest. So in such a situation youngest namboodiri happened to bring a bride from

Pattambi who was “Nayyar Amma” and her lineage become the “Nambiar’s” of today’s

palappuram.

Compared to the extravaganza of weddings these days, marriages were very

different in olden days. The customs and rituals were very simple and inexpensive too.

Among the Nair community, the institution of marriage was like; ‘Pudamuri Kalyanam’;.

In this system, before a girl attains 12 years of age, a boy gives her a ‘Pudava’ &and

marries her. This marriage had no legal support. It was just a type of entertainment for the

elders of the family. Later on this changed into the marriage system wherein the lamp

‘Nilavilak’ was accepted as the main witness of the marriage and very few people were

involved in this celebration.32 Among the ‘Thandaan’ community, they had no such

institutions or rituals connected to the marriage. It was just a ‘Kettu Kalyanam’ in

practice. In this system, when a girl reaches an age of ten or twelve, arrangements are

made for her ‘Kettu Kalyanam’. The girl’s father invites a boy to his house. Once the boy

comes, the father gives the boy ‘Pathinett Muzham Kaccha’ to the boy and the boy knots

a black thick

thread to her neck. The boy stays in the girl’s house for three-four days. After the stay

when the boy returns back to his house, he returns to the girl’s father the ‘Kaccha.’ With

the returning of the ‘Pathinett Muzham Kaccha’ the rituals in connection to ‘Kettu

32 Ibid
 Kalyanam’ comes to an end. Later on the girl can stay with any male of her own

community.

Being the backbone of agricultural farming, the ‘Cherumakkal’ community had a

different type of marriage system. The ‘Cherumakkal’ in olden days were considered as

the stores of the landlords (Janmis). The landlords while describing about their wealth,

they would declare the land they owned, the number of cattle’s and even the number of

‘Cherumakkal’ they had. In case a boy visited the house of a ‘Cheruman,’ (the house was

called ‘Chala’) and there seemed to be a girl who attained the age of twelve, the

‘Cheruman’ would see to it if the boy is healthy and capable of doing work in the fields.

If the boy is found eligible, then the ‘Cheruman’ just needs only permission of his

landlord to accept the boy. He will approach his landlord and inform him that there is a

boy, referred to as ‘Molayan’, has come to stay with his daughter the landlord then asks

as to where the ‘Molayan’ would stay for which the girl’s father would say that he will be

accomodated with them. The landlord too willing accepts this relation as he gets a worker

to the field & thus they live together.33

‘Aiykodi komalar’ is the reference name given together to the five communities

which Include ‘Karuvan’, ‘Asaary’ (Carpenter), ‘Poozhishan’, ‘Thattan’ and ‘Mooshari’.

The marriage system they & the Thandaan community in Palappuram were same. It was

the ‘Panchali’ culture according to this; all the male members married the same lady. The

wife of the eldest son family was allowed to have should we name here as extra marital

affiar. relations with his younger brothers too. This system of marriage dates back to the

days of Mahabharatha, where is Kunti’s five sons become the husbands of Panchali & so

it is named after her. But, among the communities referred to earlier the elder brother’s

33 Mr. Kurumba, Op.Cit

wife could have relations with her brother in law. But if a younger brother married a girl

the elder brother was not allowed to have any such relations with her.

The 'Muthaliyar' community had the practice of child marriage. The groom's dress

was hand woven yellow dhoti, with yellow turban 'thalapaav' and an 'Ezhuthaani', a type

of pen used in those days, around the waist. The bride wore hand woven handloom red

'Chela' precisely sari of today. The bride was brought to the 'Mandapam' by her uncle

who carried her on his hip. Their marriages prolonged for four days.34

Although each community had their own customs and traditions with regard to their way

of living when it comes to the way people with communicable diseases were treated.

They judged that diseases like Cholera, small pox, chicken pox, etc. was all due to the

wrath of the Gods and Goddesses. Usually such people are isolated from the mainstream

leaving them to starve to death. Lack of nutrition and medical aid leads to death. Among

the 'Namboodiri' family, if a member was diagnosed with smallpox, all the other

members would leave the 'Ilam' (house). The diseased person was left alone at home with

no proper food, water and care. Eventually, when the person dies, his burial too was in a

very strange manner. On the death, the people from the 'Manaan'community, expected to

be the authorities of black magic, came to the 'Ilam' at midnight on the death of the

person. They came with torch lights called 'Choot' or 'Pantham'. When they reach the

'Ilam/Mana' they slaughter a hen and do pujas. Later they tie the legs of the dead body to

creepers and drag it to a pit, which were usually, pits dug for planting plantains. Later

on, after a few years, initiative was taken for the treatment of smallpox. If there was a

34 V.V.K Valath, Op.Cit,p237

 person affected with smallpox, he was moved to a house where he was given proper care.

One such house named 'Pandara Kalam' was constructed by the 'Samoothiri Kovilakam'

some one hundred and fifty years ago. This double storied building can be seen even now

in Palappuram near 'Chinakkathoor Kavu'.

Among the customs and traditions followed, the most cruel one was that of the

caste system wherein the communities of the lower caste were ill treated to the

maximum. They were not allowed to walk through the ordinary ways. They never had

freedom of choice. In fact, the ‘Namboodiri’ treated to be the highest of all castes had all

the benefits of life to enjoy with. It is said that they even had in palappuram to visit

temple.

PLACES OF WORSHIP

Different communities had their own places of worship. There were also common

places of worship like 'Chinakathoor Bhagavathy Kshethram', 'Sree Kurumba Kavu',

'Neelikavu', 'Palappurathappan Kshethram', 'Palappuram Mariyamman Kshethram',

'Mullakkal Sree Kurumba Kshethram', 'Angadi Maariyamman Kshethram',

'Manjaaliamman Kshethram', 'Thadathilpadi Murugan Kshethram' were all temples of

various communities. Apart from these there were temples owned by private people,

mosques of Sunni and Mujahudeen sect and Churches of Christians in Palappuram. The

oldest place of worship among these was 'Angadi Maariyamman Kshethram'35

35 P G Rajendran,Op.cit,p. 76
ANGADI MARIYAMMAN TEMPLE

This temple reminds us of the temple of olden days wherein Goddess was given

more importance. Female deity worship was more evident. The deity here is just stone on

a platform. This temple was made by the people who came from Andhra Pradesh to

practice 'Vaaidhyam'. Although there is no one here from the community now, this

temple is situated opposite to Palappuram Perumkulam Road to its north. Although the

temple has withstood the barriers of time, there are no pujas performed here now.36

SREE KURUMBA BHAGAVATHY KSHETHRAM

This temple is situated to the South-West corner of Palappuram village. It is also counted

among the oldest temples of Palappuram. As per the verbal information handed down

from generation to generation, it is said that this temple was built 'Ippappe' of the

'Karuvaan' community. When 'Kulappully Mooppill Swaroopam' and his group migrated

to Palappuram, the 'Karuvaan' community lost their rights over this temple. They also had

to move aways from 'Kayarampara' with their kith and kin. In the Malayalam month of

'Dhanu' on the 11th day 'Mandalathalapoli' is the most famous celebration. Apart from

this, 'Kuruthi puja' is also done once in twelve years. The day to day poojas are offered by

the Namboodiris while the 'Kuruthi puja' is conducted by the 'Manaan' community.37

36 Ibid, 77
37 Interview with N. Narayanan, (67), Sree Kurumba Bhagavathy Kshethram namboothiri ,on 10/12/2018 at 10AM
NEELI KAAV

'Neeli' is the Goddess who protects the Western boundary of Palappuram is the

belief. There is no such particular deity here for worship. In this temple vicinity there is

yet another very old temple of Lord Shiva. It is named as 'Thiruvillayanaatt' Kshethram.

But this building's construction make us doubt if it was a centre of Jainism. Although it is

presently in an abandoned state, the 'Tholpaava Kooth' was first said to have been

performed here. The authorities of this temple is said to belong to the 'Cherumukk Mana'.

But the expelling of a person from this Mana due to some reason has led to the downfall

of the temple too. When the sun moves to the 'Uttarayana' in the month of 'Makam' as per

the Malayalam calender, the first Tuesday is festival time here.38

DAKSHINA MOORTHY KSHETHRAM

This temple counts among the oldest Shiva temples in Palappuram. You can find

the statue of Subrahmanya too here. The authority of this temple rests with Shukapuram

Sabha Yogam. Day to day poojas were conducted here. But with the passing of Land

Reforms Bill 1970, this temple too is on downfall on.39

38 P G Rajendran, Op.cit,p. 83

39 Mr. Ashok Kumar, op.cit

CHINAKATHOOR BHAGAVATHY TEMPLE

Chinakattoor Bhagavathy Kshethram' is the temple which depicts the original geity and

originality of its festivals in the whole of 'Valluvanad'. 'Chinakathoor', 'Chenakathoor',

'Thenartathoor' known by these names, this temple is located at the Eastern boundary of

Palappuram. This divine temple is situated in the middle of a vast ground near the

Pattambi Palakkad road. There are many stories related to the name of this temple. As the

deity here has come from within the earth by itseli it called 'Chenakathoor Bhagavathy' in

one story. In another story, it is said that in Tamil 'Chinnam' means anger and thus t he

name 'Chinakathoor Bhagavathy'. There are many many myths related to the being of this

temple. One such important myth is connected to Thiruvillwamala. As per Ramayana

Sree Rama and Lakshmana happened to reach the banks of River Nila in search of Lord

Rama's wife Sita devi who was abducted to Lanka by the mighty Ravana. When they

reached the banks, the 'Vana devata' and 'Lord Sasthav' offered to help Lord Rama in his

mission. After walking for a long distance, Lord Rama felt very tired and designated the

Goddess 'Lord Sasthav' to find a suitable resting place. When they reachedhe 'Vilwamala'

being attracted by its calmness and scenic beauty, both decided to stay there. In due

course of time when they did not return, Lord Rama & Lakshmana happened to go in

search of Goddess & 'Lord Sasthav'. Knowing the selfish motives of both of them, the

Lord was annoyed and he just kicked 'Lord Sasthav' also called 'Ayappa'. Lord Ayappa

happened to fall off from a height to a plain below. This place where Lord Ayappa is

worshipped is even to this day called 'Kundinl Ayappan'. 40 Lord Rama also hit the

Goddess who started running ahead at a great speed & while running she kept on

40 Mr. Unnikrishnan, Op.cit.

 screaming "Ayyayoo thacchu kolluney...oodi Varey" and ran northward beyond River

Nila and reached a vast vacant place in Palappuram wherein she stayed and later it

became 'Chinakathoor Bhagavathy'. In commemoration of this fleeing & screaming,

during the main festival here, 'Pooram', people even to this day, shout aloud "Ayyayoo...

Ayoo". Apart from this there is yet another story too.41

Many years ago, a Harijan/ Lady who came to cut grass, happened to sharpen her

sickle on a stone and it began to bleed. This information was conveyed to the

Namboodiris who came and started plans to construct temple. Just like these many stories

for the coming of the temple, there are stories for the festivals ‘Pooram/Utsavam’ of this

temple too.

During the early 18th century when the Samoothiri of kozhikode lead on

expedition to Palakkad Cheri. He was successfull in defeating Palakkad Komuachan

without much difficulty. But this victory was short lived as the Palakkad Cheri king had a

military treaty with the ruler of Mysore who inturn cent army for help. They send an

army of 450 horsemen with Mukulam Alam as its leader from Dindigul.

Hearing this news samoothiri’s men ran helter –skeltor in fear weakening ‘Samoothiri’

himself. Fleeing from Palakkad when ‘samoothiri’ reached ‘Chinakkathoor Kavu’ he saw

that there were some celebrations going on. When enquired he was told that it was the

‘Pooram’, the festival there. As his palanquin reached in front of the temple, the bearers

were not able to move a step ahead. When the Samoothiri alighted from the palanquin

replied yes she will hear the ‘Samoothiri’ called thrice ‘Kaali’ stnding south Wards of the

41 Interview with Mr.sajeev Kurupp,(54),Kalamezhuthpaatt in Chinakathoor Kaav on 22/11/2018

 temple. On the third called the diety turned southwards with a reply ‘Yentho?’ Having

felt the presence of the Goddess, the Samoothiri agreed to offer 16horses for Pooram. He

made arrangements & instructed his sub-ordinates that this offering should be followed

for every Pooram. In commemoration of this episode, even to this day (the 16 horses)

‘Kuthira Kali’ is still up being practiced during ‘Chinakkathoor Pooram’.

With all these mythological stories around the historians have their own views to the

Existence of this temple. According to their view the Chinakkathoor Temple, seemed to

be the centre of Jain religion. During the revival of the shaiva cult, and their prominence

in this the Jains had to flee from there. While fleeing their screaming was ‘Aiyoo

Aiyyayoo’ and this was practiced during Pooram. This was opined by shri V.V.K Valaath

– he was the person who named various places of kerala as per the history of the place.

and enquired on old man there as two who was the diety of the temple, the old

man replied it was ‘Kaali’ then Samoothiri asked will she hear when called and Old man

A few other historians deny all these stories. They have their own version based on

theTemple history. According to them, it is said that in olden days Mother Goddess

wasworshipped. The deity had no such particular form. It was just a stone shape, in the

boundary of the village. The pujas and rituals where held once in a year that too by the

‘Paraya Community’, sloughting hen.42

But with the arrival of the ‘Kulappully Moppill Swarropam’ the festivals of temples were

directly conducted by the ‘Swaroopam’. In due course, the * local chieftain’s (landlord)

relatives at Chunangad, Koottala, Mulanjoor and other wealthy people of the locality

became a part of the celebration. In those days, ‘Kummatty’ was also conducted at

42 Ibid
 ‘Chinakkatoor’. The ‘Ezhuthachan’ community also contributed ‘Paana’. With the loss of

power of ‘Kulappully Mooppil Swarroopam’ and arrival of Namboodiris, Samoothiris

localhead of Chunangad Cherikkal ‘Chunakkatoor’ had new owners. The impact of

Brahminical arrival led to the beginning of ‘Mele Kavu’ and today’s way of ‘Pooram’

celebration was finalized.

In the malayalam month of Kumbham' on the 'Makam' nakshathram 'Chinakathoor

Pooram' is celebrated wherein it is a meeting place for the various local art forms. Many of the

local art forms happen to begin their very first performance here .

KALAM PAATT

This event begins just as the 'Mandala Thalapoli' ends. In the 'Kalam Paatt',

Goddess Kaali's heroic act of killing 'Dharikan' is conveyed through the song. Prior to

this, the image of Goddess Kaali is drawn using powder taken from leaves, charcoal

powder, turmeric powder and rice powder. This oldest art form begins first after 'Mandala

Thalapoli' as said earlier.43

THOLPAAVA KOOTH

'Tholpaava Kooth' literally means 'leather doll play' where puppets were earlier

made with the skin of deer. Now with the passage of time, deer skin has been banned.

One of the many blessings we have due to existence of temples is that they help in the

survival of many art forms which would have vanished otherwise. 'Tholpaav Kooth' is

one such artform. This artform is more commonly attached to a divinity, One that has a

43 Mr.sajeev Kurupp, Op.Cit

 bond to the Goddess herself. The bonding between 'Bhagavathy' and 'Tholpaavakooth' is

inseperable.There seems to be a myth behind this bonding.44

With blessings and boons received the demon King 'Dhaarikan' had

become very cruel and harmful.Goddess takes the form of 'Kaali' to kill 'Dhaarikan'.As

the war was proceeding between them, Yet another war was waged between Loard Rama

and Ravana in Lanka.This war was witnessed by the 'Thrimoorthis' and the three

hundered and thirty three crores of Hindu Gods and Goddesses.Only Goddess Kaali was

unable to view this great 'Ramayana Yudham'.When Bhagavathy happend to hear about

the 'Ramayana Yudham' she was depressed for her absence.Having understood the reason

behind 'Bhagavathy's' sorrow,Loard Maheshwara promised that in Kaliyuga Rama-

Ravana Yudha will be performed as an art form with shadows.The Goddess could watch

them.As per ther wish of 'Kailaspathi' the place to present this art-form was also found in

most of the Devi temples .Although ,there are many stories behind the beginning of

'Tholpaava Kooth',references in Kunjan Nambiar's 'Thulaal Kavitha' dates back to the

beginning of Tholpaava Kooth to more than 400 years ago45

It is expected that the 'Tholpaava Kooth' had its origin from 'Kollengode',the

valley in Thenmala, a place which spoke more about Palakkadan culture.When the

'Tholpaava Kooth' begins the first prayers aree offered to the Guru for his blessing .The

performers from Kuthanoor,Palappuram and Mathoor offers their prayers to'Shinikki

Pulluvar' of Palassana,who seems to have began this art form.

44 Mr. Sadananda Pulavar,Op.Cit

45 Retrivewd from ,www.keralacultural.org/tholpavakkoothu/69, on 03/12/2018
 The story explained in this 'Tholpaava Kooth' is taken from 'Kambha

Ramayanam'.'Kambha Ramayanam' is the tamil Historical Epic.This epic has in it around

twelve thousand one hundred sixteen verses which explains the story of Lord Rama and

the principles of Dharma Around two thousand shlokas with additional 'Kettupatt'

numbering more than three hundred are used here.there is known as 'Aadal Paatt'.Earlier

days Palm leaves were used to make dolls.As they spoilt quickly,it was replaced by the

dolls used these days. The 'Tholpaava Kooth' needed a regular stable stage just like a few

other art forms.The stages of 'Tholpaava Kooth' were called 'Koothumaadam'.The

'Koothumaadams' are found facing towards the main deity of the temple.There are around

eighty 'Koothumaadams' as of now.but area of these 'Koothumaadams' in measurement

may vary from one another.There is only one 'Koothumaadam' which has acquired world

fame,it is the one at 'Kaimath Kunn Kavu Devi Kshethram'.The speciality of this

'Koothumaadam' is that it is a double-storey building.

The festive season of most Devi temples in Kerala starts in the

beginning of 'Uttarayana-Makaram' month.The festivities begin with the hoisting of

'Kodikoor'.'Koothumaadams' too become active and mooves to life during this

time.After 'Athazha Puja', 'Keli' 'Patt' such rituals take place.After this with musical

instruments and devotes throning the 'Velichapaad' gives his blessngs and consent to

the 'Maadapulavar'.Just as in Kathakali before the play,there is a 'Ranga Pooja' in which

the player holds a cloth,which is held on both ends.The face of the player is not

visible.The cloth is black and white Half curtain – it is called ‘Aadal Pudava’.46

46 Smaranika, 2009, Op.cit,pp. 9-11

 This ‘Aadal Pudava’ is tightly held to cover the face and musical instruments are blown

thrice and the ‘Kalary chinth’ is recited after ‘Om Kaaram’ is said:

”Kunjasree mughapan ganapathy

Kottar vaanavar urayum ganapathy
Kombu segaramudaya ganapathy
Gunapan ganapathiyee”47

Such rhyming verses when they are to finish, the earthen lamps are lit which

spreadslight in the ‘Koothumadam’. 21 fully lit lamps spread their lights on a stage a

curtain istied and the dolls shadows fall on the curtain. The dolls are knotted to fingers a

peoplewho are not visible. Just a few light rays are passed which enables the shadows of

thedolls to be visible.‘Ranga pravesam’ is done by the ‘Pattar Pava’, of Sanskrit drama’s

main characters. ‘Easwara Vandana’, Guru Vandana’, and also the previous days ‘Kooth’

explained briefly is also told by the ‘Pattar Pava’. They also tell the name of Sponsor of

the particular days ‘Kooth’. They wish the sponsor with health, wealth and happiness

along with the blessing of the goddess.

With the retrieval of the ‘Pattar Pava’, the ‘Kooth’ enters the exact story. The ‘Kooth’

`starts with salutations to ‘Chinakatoor Devi’ as ‘sarveshwary’ the story is explained the

drama form with dailogues. For this, certain verses of ‘Kampha Ramayana’ is used.

When the ‘Slokas’ are used if necessary comparisons, various short stories too were

added by the ‘Pulavar’. At some instances they go deep into ‘Vedanta’ Kaivalyam’ the

‘Four Vedas’, ‘Six Sashtras,’ ‘Ashta dasha puranam’, ‘Irupathi Aagamam’,

Aarupathinalu Kala’, Thonnutiaar Thatvam’, Ithihasangal’, Smrithikal, all these reference

texts were used by these ‘Pulavars’. This means that the ‘Pulavars’ who conducted the

‘Tholpaava Kooth’ were great learned men. Each day when the ‘Kooth’ ends there was a

47 P G Rajendran,Op.Cit, pp.274
special custom to end the ‘Kooth’. The next day’s episode was to be recited in brief. A

verse on the praise of Lord Maheshwara was to be recited and instrument was to be

played, with a single beat.

This single beat indicates that ‘Rama nadakam’ (kooth) will be resumed the next

day too. As per the rule on the day of Lord Rama’s coronation the beat of the instrument

(vadhyam) is more than once.48

‘Kambha Ramayana’ emphasises on the principle karma which is based or adhered to

Dharma. But in ‘Tholpava Kooth’ it priorities that ‘Bhakti and Pure Bhakti is the only

utmost way to salvation. Such a depiction of Ramayana has not been yet arrived at. This

bonding or significance of bhakti in Ramayana is depicted in ‘Tholpaava Kooth’ by the

character ‘Kumbhakarna’. Just before his death, Kumphakarna with the blessings of Lord

Shri Rama, comes to know of his earlier birth and having attained the blissful

‘darshanam’ of Lord Vishnu, chants the manthra Shree Rama Rama Rama’ to

attairsalvation Ravana too. while going to wage war with Lord Rama, on the last day of

thewar, he offers his body, wealth and life to Lord Shiva as ‘danam’. On attaining the

blessings of Lord Shri Rama, Ravana too comes to know of his previous birth. He was

also blessed to attain the ‘Divya roopa darshanam’. Ravana then pleads to the Lord to

free him from the cycle of birth and death and to let his soul to rest in “Vaikunta Padam”.

Finally, chanting lord Rama’s name we can see the end of Ravana and the conclusion of

‘Tholpava Kooth’. In olden days it is said that the story of Ramayana was told to the

villegers only through ‘Tholpava Kooth’. At, Palappuram ‘Chinakathoor Bagavathi

48 48 Smaranika, 2009, Op.cit,pp. 9-11

 Khsethram. ‘Kooth’ is presently played only for 17 days were in story from

(“Yudhakanda’s”), ‘Sethubandanam’ to ‘Pattabhishekam, is played. Earlier it’s was

Krishna Pulavar, Ankappa Pulavar, Kunju Pulavar, Annamala Pulavar who were the

authorities of ‘Kooth’ at ‘Chinakathoor’. Presently it is Sadananda Pulavar who performs

the Kooth.

POOTHAN

‘Poothan and Thira’ where the traditional artform played by the ‘Mann’ community.

References to ‘Poothan’ of Valluvada are found in Edasseri’s ‘Poothapattu.’ It is depicted

as the ‘Pootham’ had a liking towards ‘Nangoli’s’ ‘Unni’ but it was not acceptable.

Hence the ‘Pootham’ is allowed to come and meet "Unni" once n a year.But this view is

denied by those who dress-up themselves as'Pootham'.According to them long long

ago,the 'Pootham' happened to discover a treasure from Nila River.But a goldsmith very

cleverly took it away the treasure from 'Pootham'.It seems the 'Pootham' moves around in

search of the Goldsmith by asking 'kando kando Thattane kando' accompanied with

'Thudikottal'.The ornaments are heavy in legs they wear 'Thala' bangles for hand,waist

band with bells,'Maarthaali' and a crown.49

49 Interview with Radhakrishnan.U, (69), Kuli, On 10/01/2019 at 11AM

THIRA

Thira is the statue of Kali, made from a special type of jackfruit tree.This art

form is played in Chinakathoor only on 'Ulsavam' days.50

VELLATT

Thira is the statue of Kali,made from a special type of jackfruit tree.This art

form is played in Chinakathoor only on 'Ulsavam' days.

On the 'Ulsavam' day,Makam star morning at 10 am when the 'Thaze Kaavu' closes and

teh 'kodi' is down he Pooram starts.Earlier,the Harijan ladies of Thiruvilamala

Thekkumangalam,Pothoor colonies used to come in groups to play 'Koda kali'.But these

such a play is not visible.At Chinakathoor the Pooram officially begins with 'Kuthira

kali'.51

KUTHIRA KALI

Prior to Tippu's expeditions to Kerala the historical texts speaks of tradition

called 'Yudham Vettuka' or 'Yudha Kali'.This game has its representation in

Chinakathoor through 'Kthira Kali'.'Kuthira Kali' seems to be one of the very amazing

event throughout the world.In a row of two,eight horses are rowed.The first place is to the

horse from the west called 'Pandaram'. It said the Pooram will not begin if all the sixteen

'Kuthiras' are not intact even one less can stop the 'Pooram'.52

50 Interview with Chandran,(57),Tailer, On 30/11/2018 at 2 Pm

51Radhakrishnan.U,Op.cit,
52
Interview with Manikandan, (48), Business,29/11/2018 at 5:30Pm
 THERR

It resembles to the 'Chariot of Kalpathi'.The Chariot has storeyes one above

the other. But compared to the Chariot of Kalpathi,which has wheels and long rope t

pull the Chariot,the one at Chinakathor is different.This Chariot is brought by 'Muthaliars'

of Palappuram on their shoulder which is twenty-one feet long.52

THATTINMEL KOOTH

On a platform carried by four people,the artists stand still.This art-form is

seen in Eastern Palakkad during 'Ulsavam' time.The people dress themselves like

Pancha Pandavas,Hanuman and charecters from Puranas.At Chinakathoor,Thattinmel

Kooth artists resembles the Kathakali artists.On four paltforms four artists represented53

MULLAKKAL SREE KURUMBHA BHAGAVATHY KSHETHRAM

The Mullakkal Sree Kurumbha Bhagavathy temple at Palappuram street was controlled

by the Karuvaan Community who had started the Sree Kurumba Kavu at Palappuram.

When Kulapully Moopil Swaroopam and his group settled at Kayarampara, the Karuvaan

community moved to Muthaliyaar street and established this temple.54

52 Smaranika, 2009, Op.cit,pp.23

53 Interview with E. Narayanan, (81), Thattinmel Kooth Teacher, On 21/02/2019 at 10 AM

54 P G Rajendran, Op.Cit, pp 246

MUSLIM PRAYER MOSQUE

The mosque, which is situated near Palappuram college Bus stop seems to be more

than hundred years old.This mosque is the worship place of the Sunni sect.55

ART AND CULTURE

Palakkad district on the whole depicts two culture with in it.The eastern part of

Palakkad depicts the original 'Palakkadan' culture and way of living,while the western

part is known to exhibit the 'Valluvanaadan' culture.Cultural progress of an area depends

mainly on the free movement of various people and goods from time to time.With vast

ranges of position of the land Palakkad was influenced and progressed a lot.This had an

impact on Valluvanad too.Until Tippu's invasion,the route from Ponnani

toPalakkattusseri was through the banks of BharathaPuza.Even the Samoothiri's army,the

armies of other kings Buddhist and Jain monks later on the leaders of Hindu revival,the

Shaiva sect who spread Shaivism in this land also used the same rout through the banks

of BharathaPuza.

Palappuram's cultural heritage was knotted with that of Kochi rajyam(Perumpada).The

main reason for this was that the most of the people who resided in at Kootala,Plazhi

etc came from Kochi.Although they followed the culture of Kochi,in due course of time

theu merged with and started to follow the Valluvanaadan way of living.

55 P G Rajendran, Op.Cit, pp 248

 Just like any other place in Kerala,here too in Palappuram there was

the rigid cast system and untouchability in practise leading to hardships and miseries to the

downtrodden people of society.The land was owned by the Brahmins and the extemely rich

group of people.Poverty existed inthe village too.People's subsistence depended mostly on

agriculture.During the rainy seasons of "Idavam' and 'Karkkidakam'(June-July)the well off

people had thepractice of giving porridge to the poor.In that season having rice was

impossible.At this time they depended on roots,tubers for their existence. It can be said thet the

proverty of the land was subsided after 1970.After the Emergency, Smt Indira Gandhi lost her

power, Sri Morarji Desai, became the Prime Minister. He brought in laws for the free movement

of goods from one state to another in 1977.Earlier,the free movement of goods was not

possible.He brought the country under a single Civil Supply code.Due to this,rice and food

grains came to Kerala from Tamil Nadu, Andhra Pradesh and other states of India.Just like any

other place.Kerala, Palappuram too was benefitted from this, thereby poverty was being able to

be controlled.56

During the existence of feudal landlord system, the dependant had to toil in

the field with a lot of difficulties and returns wew to be given to the landlords, who in turn just

returned a meager share to the dependant. But with coming of the Land Reforms bill in 1970,it

was said the one who toiled the land became the owners of the land. With this rule, the once rich

Land lord,who had an extravagant life were themselves reduced to poverty.When the toilers of

the field themselves became its owner the productivity of the land also increased.

56 Ibid
 During the British rule even the weaver’s had to face a whole of difficulties. The

weavers had to buy the thread and other materials on loan from a local person. Once the

weaving was completed, they had to hand over the finished goods to the local persons who

intern sold the goods. The weavers had no access to the market and thereby the middle men

made much profit due to which the weavers were in poverty. This led to many of them to

more to Malaysia Via Sea. A few of them shifted to the tea estates at Wayanad and Coorg.

The weaver’s sufferings was subsiding to some extend by the Madras Government in 1954

by setting up of the “Palappuram Kaithari Naith Paraspara Sahaya Sahakarana Sangam”

(Palappuram Weaver’s Co-op P&S Society Limited) at Palappuram. With this society, the

weavers were given a better living condition as the middlemen were removed completely.

Unfortunately, for this field too is on the verge of extinction due to various difficulties, the

main being the tough competition from machine made goods. There were around three

hundred families who depended on this way of living, which has now been reduced to below

ten. The Brahmanical supremacy was seen in each and every aspect of life in the olden days.

Although red brick roof tile were present in the market only the rich and high caste had an

access to it. The others had their roofs made of palm leaves. The ordinary people lived in

such houses. The walls of such houses were not that strong. The floors were smeared with

cow dung or the carbon use of batteries. Today such houses have vanished even the houses

with red brick roof tiles are being converted to concrete houses.57

Although the development of the road system in Palakkad district was progressive in

post-independence period, yet the road that passes through Palappuram, the Palakkad-

Ponnani road was started by Tippu Sultan. Engineers of Tippu’s regime made the main plan

57
Retrived from www.Iottapalam.com/ottapalam-tourism.php on 11/12/2018 on 13/12/2018 at 10 PM
 of this road which was completed by the East India Company. With the coming of this road,

it is for the dwelling of many people in this area. The commissioning of Madras-Mangalore

rail route at the end of the last years of the 19th century saw the progress of ‘Ottapalam’ and

‘Lakkidi’. But as this route was through the banks of ‘Nila’, Palappuram could not benefit

much. Earlier Palappuram came under Ottappalam Panchayat, which later on became a

Municipality. Due to urbanization, Ottappalam two has had its share of progress. More and

more roads became accessible for the free movement of vehicles. Roads were widened and

tarred as needed.

The village is on the banks of ‘Nila’ it has rich water sources yet places like

‘Ayakal Paramb’, ‘Maan Patta Kunnu’ have water shortage due to their geographical

features. With the beginning of public water supply in Ottappalam Punchayat with water

connection to the total area, the event did not achieve the expected results due to various

loopholes and lack of far sightedness of the officials concerned. Even now the water

supply to this area is solely depending on the pumping station near Ottappalam Railway

Station. Although drinking water supply seems to be with problems there are various

other sources of water like pond and wells. The ponds helped the farmers to store rain

water for their crops. Each field had water sources like ponds and tanks near them. Even

to few years people used to bathe in these ponds. But with the advent of bathrooms the

ponds don't take proper care they by crops have been affected too. In 1967, Malampuzha

waters to reach here, the canal was projected which has not yet been completed. Farmers

to fear the non-availability of water and backing them from farming.58

58 Ibid
 Palappuram village as such had no market of its own. People had to depend on
Vaniamkulam, Pathirippala, or Kongad for their day-to-day needs. The widows of the
Tamil Muthaliyaar community used make idle at home and sell it door to door. Later on
when Palappuram developed into a little town, very many houses turned into hotels

which supplied breakfast. It is said that some twenty years ago or so, within a distance of

1kilometer on the Palappuram Main Road there were more than twenty eight such tea stalls.

Today, these tea stalls even sell day-to- day provisions. Thereby, these stalls, function from

early morning to late night.

Just like any other town or city of Kerala, the inflow of money through Gulf

employment has led to a drastic progress in Palappuram too. Also, people from other

states come here in search of job and to make better standard of living.

There are many artists in and around Palappuram who still depend on various art

forms for their livelihood. ‘Thol Paava Kooth’, ‘Poothan’, ‘Thira’, ‘Vellatt’, ‘Surpa Patt’,

‘Ayyappan Pattu’, ‘Vilakk Kuthi Pattu’, ‘Mariyamman Udukkadi Pattu’, ‘Thiri Uzhichil’,

were among them. Apart from these Kerala’s very own musical instruments to perform

‘Panjavadyam’, ‘Thayambaka’ also provided in Palappuram.59

POLITICAL BACKGROUND

Even during the rule of ‘Valluva Konathiri’and ‘Samoothiri’ each Thara Village was had

its own head who had their own little army too. The army was trained at ‘Kalari’.60 The

‘Samoothiri’ he had no army of his own. When a war has to be fought with the enemy

forces, he would inform these local heads to provide with an army which mostly include

soldiers from Nair families. This understanding between the two has its references in

59 Ibid
60 Ottapalam public libraray,Op.cit,pp26-29
 History too. During Samoothiri’s rule, Chunangad, Mulanjoor, Thottakkara (Todays

Ottappalam), these ‘Thara Koottangal’ and Nair Soldiers existed but their impact in

Palappuram is not found. At the beginning of ‘Pooram’ celebrations in Chinakatoor, the

‘Sthaanis’ of the local and nearby areas permission are sought. ‘Naalu thara’, ‘Nooro nair’,

‘Thottakkara Nalpathi onpath’, ‘Mangalam irunoor’, are called for. But, here there is no

reference to Palappuram. When the East India Company took charge of Malabar, and for

easy administration started the system of ‘Amshadesham’ in 1822, Palappuram come under

Mulanjoor Desham. Later, when ‘Valluvanaad’ Taluk was with Perinthalmanna as

headquarters, Palappuram was declared as an independent ‘Amsadesham’. The head of the

‘Amsadesham’ was called ‘Amsadhikari’. He had the complete control of the village. If a

person had to be arrested by police, the ‘Amsadhikari’s permission was necessary first.61

The waves of freedom struggle hit Ottappalam in 1921. The first summit of

Congress in Kerala was held in the month of April in 1921 at Ottapalam. There was a

conflict between the ‘Thottakkara desham’ and the Muslim Community while the

‘Kuthira’ was taken in procession for ‘Kuthirakali’ to ‘Chinakkathoor Kavu’ for Pooram.

With the initiative of congress leaders like P Madhavan Nair and Kelappaji on the

Pooram day on 1921 March and an amicable settlement was made between the two

groups, after which the committee in the Mosque received the procession and also

distributed drinking water to all. Although the ‘Mappila lahala’ of 1921 had its effect in

many parts of Malabar, it didn’t after the people of both Ottappalam and Palappuram.

The freedom struggle that was initiated by Ghandhiji was led by Vapala Shankara

Menon from Palappuram. After freedom struggle, when the nation building process

61 Ibid
 Started the people from the rich and the elite class joint the Congress. While the ordinary

laymen took shelter under the Communist Party. This was mainly due to the class

discrimination and the atrocities the low caste had to go through.

With the passing of the Land Tribunal Act in 1970, the agricultural land was

distributed to the farmers who told the land. This led to the beginning of a new group of

people who became wealthy by their hard work. This in due course of tune led to the loss

of priority to the Communist Party. Presently, Marxist Party, Indian National Congress,

Bharatiya Janata Party exists in Palappuram.

ESTABLISHMENTS

The first educational institution in this Village, is said to have started in 1894 at

the Palappuram A.J.B School. This institution is functioning well even to this today,

Palappuram G.J.B. School, come into being under the Government after independence.

These institutions provided education in the primary level. For high school education the

students have to depend on Ottappalam. For the progress and development in education,

Ottappalam N.S.S. Arts & Science College was established in 1961. When Indian

President Sri. K. R. Narayanan, became the Member of Lok Sabha (MP) he laid the

foundation for the beginning of Kendriya Vidyalaya thirty years ago. There are also

private educational institutions like Lakshmi Narayana Vidya Nikethan and Lakshmi

Narayana College, which imparts good standard of education in Palappuram.62

When it comes to the industries there are few match box companies and silk

foundry unit here. Presently Kudumba Sree units have started small scale units. The only

licensed money lending establishment’s Palappuram Sree Ramakrishna Co-operative

62 https://en.m.wikipedia.org/wiki/palappuram#History, Op.cit.
 Bank was established seventy years before. The founder of this establishment was Sub

Judge Krishnan Nair of Ottappalam. The inmates of Sree Ramakrishna Niranjanashrama

& Krishnan Nair started this Co-operative Society at S.R.K. Nagar first. Later on, with

the efforts of Vapala Sankara Narayana Menon, it was shifted to Palappuram. The post

office at Palappuram too is one among the oldest. The earlier Palappuram area came

under Lakkidi post office, which later on having its own sub- post office. 63

63 Ibid
CONCLUTION

Palappuram is said to be village of valluvanaad which exhibited simplicity,

greenery love and warmth. Urbanization gradually had its impact on pa0lappuram too.

The neighbors these days are mere strangers to one another. Each one is busy with their

own priorities. Selfish mentality is more exhibited above political clashes. Electronic

media too has had its impact on day to day life which had adversely affected our original

art forms and festivities. Instead of watching ‘Chinakathoor Pooram’ directly by coming

to the spot, people prefer to watch on Television. It is their laziness to go out in the sun

and crowd as the views are easily available at home.

Not only for Pooram even for the other activities too, where people's participation is

needed the most, the least is received. A compound, a house within and a family there

ends the world. Such behavior was seen in interppolitical towns earlier itself. Now

evident in village of Kerala too.

Those old village paths, the mangroves, those very many jackfruits tree feared to

be perished within a few years even at palappuram too. The changes that have come to

Bharathpuzha in due course of time has its adverse effect on this village too. The water

sources like ponds and wells are directly or indirectly connected to Bharathapuzha. The

over extraction of sand from the river has added to the lessening of water resource too.

The ban of plastics is said to be in papers, but no measures are taken to stop its usage

which affects the environment adversely. The wastes from ones own house is put in

plastic covers and dumped on roadsides instead of putting them in the respective bins.

The mutual trust, love and respect seems to have vanished due to economic differences
and the greed to acquire more wealth. In the early days of Palappuram, it was extracted

liquor 'Charayam' which led to many mishaps causing loss of life. This has now taken a

new form under the name of foreign liquer. In any public function, marriage or gathering,

liquor has become an unavoidable drink. Without liquor, the event seems to be

incomplete.

The negative impact of urbanization and change is not only to Palappuram but in

general is visible throughout Kerala. Kerala, India and the world all over. To bring in

change into this system is not possible if the villagers alone think of doing so. Although

there are many bad effects of this change from old to new system, there are positive

impacts too on the society as a result of this revival or change.

Caste discrimination and untouchablity, the greatest evil that prevailed, has now

become history. The people of Palappuram have risen their standards with regard to their

education. Even the women are highly educated now. Just like how the arrival of 'Gulf

money' has had its impact on Kerala's economy, the same is with Palappuram too.

With the coming of Ottapalam Corporation into existence, the area has developed

radically. Nearly all roads have been modified for the smooth movement of vehicles.

Even in the medical field, the hospitals at the border of Ottapalam town provide relief to

the people of Palappuram.

 BIBILIOGRAPHY

PRIMARY SOURCE

INTERVIEW

 Interview with Mr. Ankappan, (58) Retd.Panchayath secretary ,on 28/11/2018 at 8

AM

 Interview with Mr. ASHOK KUMAR, (57), President of Palappuram Desam

Committee, on 24/11/2018 at 12:30 pm

 Interview with Mr. Chandran,(57),Tailer, On 30/11/2018 at 2 Pm

 Interview with Mr. Cheerath Sangunni Nair, (62), Business, on 01/01/2019 at

11Am

 Interview with Mr. Gopalan Kutty,(65),Kuli, on 30/11/2018 at 7PM

 Interview with Mr. Kurumba, (85), kuli, on 17/12/2018 at 11: 30 Am

 Interview with Mr. Manikandan, (48), Business,29/11/2018 at 5:30Pm

 Interview with Mr. N. Narayanan, (67), Sree Kurumba Bhagavathy Kshethram

namboothiri ,on 10/12/2018 at 10 AM

 Interview with Mr. P. Prabhakaran, (60), Carpenter, at 13/12/2018 at 6:30Pm

 Interview with Mr. Radhakrishnan.U, (69), Kuli, On 10/01/2019 at 11AM

 Interview with Mr. Sadananda Pulavar, (67), Business, on 27/11/2018 at 10:15

AM
  Interview with Mr. Shiva Prakashan, (59), farming, on 14/12/2018 at 6 PM

 Interview with Mr. Sree Kumaran,(60), kuli on 15/12/2018

 Interview with Mr. Unnikrishnan,(63),Chenakkathoor Temple Namboothiri, on

18/11/2018 at 11:30 Am

 Interview with Mr.sajeev Kurupp,(54),Kalamezhuthpaatt in Chinakathoor Kaav

on 22/11/2018

SECONDARY SOURCE
33

 Kerala, Kerala Gazette, University of California, 2010, pp. 93-95

 Madhava Menon. T, Kerala Volume 1, 2002, Affiliated East-West Press

Anthropology Survey of India, pp. 549-597

 Rajendran P G, Kshetravijnanakoshan, DC books,Kottayam, pp. 175-193

 Valath V.V.K, Palakkad stalakala charithram,Kerala sahithya academy,Trissure,

1986, pp. 236-265

OTHER SOURCE

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 Retreved from https://en.m.wikipedia.org/wiki/palappuram#History on 19/11/2018

at9:50PM
 Retrived from www.Iottapalam.com/ottapalam-tourism.php on 11/12/2018 on

13/12/2018 at 10 PM

 Retrivewd from ,www.keralacultural.org/tholpavakkoothu/69, on 03/12/2018

 GLOSSARY

 Chera : The Chera Dynasty was one of the three major Kingdoms of

Tamilkam and ruled over the present-day state of Kerala and to a lesser extent, parts

of Tamil Nadu in South India

 Pallavas : The Pallavas were the prime enemies of Tamil kings, and today

palava means“rogue” in Tamil language

 Samoothiri : Samoothiri is the hereditary royal title used by the Hindu Eradi

rulers of the medieval Kingdom of Kozhikode on the Malabar Coast

 Siddha vaidhyam : An ancient system of medicine prevalent in South India

 Odiyan : Covert Assasinators

 Kumbara : community of people

 Mappila Lahala : An armed uprising by the muslims against the Britishers in 1921

 Thayambhaka : A type of solo chenda performance.

 Panchavadyam : A temple art form with an orchestra of five instruments

 Daanam : Grants or Offering or Alms

 Darshanam : An opportunity to see or an occasion of seeing a holy person or

image of a deity

 Vadyam : A percussion dominated temple art form

 Velichapadu : orcle or mediater between a diety and devotees.

 Bhagavathy : A title for female deities

 Guruthi pooja : Pooja where the guruthi or blood is offered to the Goddess. The

blood represents vitalilty.

 Dhanu : Fifth month of the Malayalam calendar.

 Pantham : Old Torch

 Mandapam : A temporary platform set up for weddings and religious

ceremonies

 Chela : saree

 Ezhuthachan : A caste

 Thalapaavu : Yellow Turban

 Ezhuthaani : A type of Pen

 Janmi : Landlords

 Nilavilakku : A tradition lamp lit during every auspicious occasion

 Veli : wedding

 Thiruvudayada : The holy dress of the deity

 Illam : Namboothiri houses

 Vaaidyans : Physician or practitioner of any Indian system of medicine

 Tharavadu : Ancestral Home

 Sworoopam : A temple is a building used for the worship of a God or godes,

especially in the Buddist and Hindu religions, and in ancient Greek

and Roman times.

 Cherrad : A type of light with a metal frame

 Kaccha : The belt

 Uthradam : The star of deep integrity and concern for humanity.

 Kaikottikali : Folk dance
MAP

Retrived from
https://www.google.com/maps/place/Palappuram,+Kerala/@10.7647711,76.3969944,14z/data=!
4m5!3m4!1s0x3ba7df2bbf022379:0x40729d2f8529ba89!8m2!3d10.7633016!4d76.4158129 on
14/03/2018 at 11 AM
PHOTOS

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551/?type=3&theater

http://www.thinkingparticle.com/image/6-sri-chinakkathoor-bhagavathy-temple-palappuram-
palakkad
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