iSocio-Cultural and Regional History

Okkal Grama Panchayat

In ancient times, the Periyar River is believed to have flowed through places such as Muttuthura, Kottuthura, and Koduvelithura. Since these places were important centres of water transport in ancient times, the suffix “thura,” meaning a landing place or river port, may have been added to their names.

At some point, however, the river changed its course and began to flow through Thannippuzha. It is said that a Thanni tree that lay across the river was used by people to cross to the opposite bank, and the area subsequently came to be known as Thannippuzha. When the river changed its course, a sandbank or island formed through the deposition of alluvial soil. This area is now known as “Okkal.” In earlier times, the place was known as “Ekkal,” but over time the name is believed to have changed into “Okkal.”

The region, including Okkal, was once part of the princely state of Travancore. It was initially part of Kottayam District and later became part of Thrissur District when the State of Travancore-Cochin was formed. Following the formation of Kerala State, the area became part of Ernakulam District.

The proximity of the Periyar, one of Kerala’s major rivers, makes the area known as “Okkal Thuruthu” fertile and rich in water resources. On the opposite bank of the Periyar are the Sanskrit University, Kalady—the birthplace of Sri Sankaracharya—and Malayattoor Kurishumudy. The Chelamattom Sree Krishna Swamy Temple, known as “Dakshina Kashi,” and the Thottuva Sree Dhanwanthari Temple, regarded as the only Dhanwanthari temple in Kerala, are also located in the vicinity of the village.

In earlier times, there was a landlord family known as Kooveli Madam in the Koovappady area, near the present Ganapathi Vilasam High School. Local people used to approach this family with their grievances and seek solutions. It is believed that the name “Koovappady” evolved from “Koovelippadi,” meaning the locality or entrance associated with that family.

Until the first quarter of the 20th century, most of the land in the region was controlled by various Devaswoms, traditional Namboothiri households (Manas), and other upper-caste landlords. Over time, however, the organised activities of progressive movements and the land reforms introduced by the state brought about major changes in the traditional landlord system. Land ownership gradually passed into the hands of small-scale farmers.

Caste-based social inequalities were prevalent in the region, and the Sree Narayana movement played an important role in bringing about social change. As part of this movement, Sree Narayana Guru himself visited the area, stayed there for a day, and established the nearby Sree Sankaranarayana Temple.

The area also witnessed a major surplus-land struggle. Okkal Thuruthu was an important hideout for early leaders of the Congress and Communist movements.

During the early part of the 20th century, sugarcane was widely cultivated in the region. Later, paddy became the principal crop. Rubber, ginger, coconut, banana, and tapioca are among the other major crops. Nutmeg cultivation is widespread in the areas near the riverbanks.

The Periyar River is the most important water resource of the panchayat.

At one time, Okkal was a village where the melodies and rhythms of harvest songs, Thiruvathira, Parichamuttu, Chinthupattu, Thoppikkudathullal, and other traditional folk art forms could frequently be heard.

There are approximately 27 Hindu temples, 13 Christian churches, and 5 Muslim places of worship in the panchayat and neighbouring areas. The annual festivals and religious celebrations associated with these institutions are attended by people irrespective of caste or religion.

The Chelamattom Sree Krishna Swamy Temple, known as “Dakshina Kashi,” is located in this panchayat. These renowned temples form an important part of the cultural heritage of the panchayat.

In earlier times, the lack of educational institutions resulted in widespread illiteracy. People mainly depended on the services of traditional village teachers known as Nalezhuthu Ashans. The first educational institution established in this region was the Cheranalloor Vernacular Primary School.

Within the panchayat itself, there are three temples, including the Chelamattom Sree Krishna Swamy Temple, three Christian churches, and three Muslim places of worship. Thaipooya Mahotsavam and Perunnal are among the major celebrations.

In the healthcare sector, the panchayat has seven hospitals and healthcare institutions covering allopathic, Ayurvedic, and homoeopathic systems, including a Primary Health Centre.

Educational institutions in the area include three private schools, one government school, the Sree Narayana B.Ed. College, and the Sree Narayana ITC.

The Thiruvananthapuram–Angamaly MC Road passes through Okkal Panchayat.

Koovappady Grama Panchayat

In earlier times, there was a landlord family known as Kooveli Madam in this region, near the present Ganapathi Vilasam High School. Local people used to approach the family with their grievances and seek solutions. It is believed that the name “Koovappady” evolved from “Koovelippadi,” meaning the locality associated with this family. The same name was subsequently given to the panchayat.

During the first part of the 20th century, most of the land in this region belonged to various Devaswoms, traditional households (Manas), and landlords belonging to the upper sections of society. Over time, organised activities of progressive movements brought about changes in the landlord system, and land ownership gradually came into the hands of small-scale farmers.

Caste-based inequalities existed in the region, and the Sree Narayana movement played an important role in bringing about social change. As part of this movement, Sree Narayana Guru personally visited the area, stayed there for a day, and established the Sree Sankaranarayana Temple.

The geographical landscape of the panchayat consists of hills, slopes, and plains. Approximately 70 percent of the area is plain. Kunnakkattumala, Mayiladumkunnu, and Kayyuthiyal are among the hilly areas.

During the early part of the 20th century, sugarcane was widely cultivated in the region. Later, paddy became the principal crop. Rubber, ginger, coconut, banana, and tapioca are other important crops. Nutmeg cultivation is widespread in the areas near the river.

The Periyar River is the most important water resource of the panchayat. The river forms the northern boundary of seven wards and the western boundary of two wards. Originating in the Western Ghats and flowing westward, the Periyar has the unusual feature of flowing eastward for approximately two kilometres within the first ward.

Cultural History

At one time, the region forming the present Koovappady Panchayat was a village where the melodies and rhythms of harvest songs, Thiruvathira, Parichamuttu, Chinthupattu, Thoppikkudathullal, and other traditional folk art forms could be heard.

There are approximately 27 Hindu temples, 13 Christian churches, and 5 Muslim places of worship in the panchayat. The festivals and religious celebrations associated with these institutions are conducted every year on a large scale, with people participating irrespective of caste or religion.

There are currently around 37 small and large arts and sports clubs in different parts of the panchayat.

One of Kerala’s three elephant-training centres is located in this panchayat. The institution attracts numerous domestic and foreign tourists.

The Sree Sankaranarayana Temple at Edavoor is famous for its association with Sree Narayana Guru.

The historically significant Aimuri Siva Temple, which has one of the largest Nandi statues in Kerala, is also located in this panchayat.

The only Dhanwanthari temple in Kerala is situated at Thottuva in this panchayat.

The Koovappady Pullamveli Bhagavathi Temple, which is associated with legends dating back nearly a thousand years, is one of the sacred groves that preserves the natural beauty of the rural landscape.

These famous temples form an important part of the cultural heritage of the panchayat.

In earlier times, the shortage of educational institutions resulted in widespread illiteracy. People mainly depended on traditional village teachers known as Nalezhuthu Ashans.

The first school established in this region was the Cheranalloor Vernacular Primary School.

In the field of technical education, Ernakulam District’s first Junior Technical School was established at Koovappady.

Vengoor Grama Panchayat

Vengoor was once predominantly a forested region. By the beginning of the 20th century, cultivation had spread across most parts of the village.

Channels, streams, and low-lying areas between the hills were converted into paddy fields. The areas on either side of these paddy fields were levelled and developed for cultivation. Ponds were dug, bunds were constructed, and the fields were irrigated and cultivated as double-crop lands.

On the hills and slopes, kondal cultivation and cashew cultivation were once widespread.

The paddy fields and level agricultural lands where rice had traditionally been cultivated were later increasingly used for ginger cultivation. As the grass oil produced from the grass cultivated in this panchayat gained demand in national markets, this type of cultivation became widespread.

The name Vemboor is associated with a legend concerning Baka, the demon mentioned in the Mahabharata. The village is surrounded by branches of the Periyar River.

The remains of houses and temples said to have belonged to 42 illams can still be seen there. Munippara is notable for the caves that are believed to have been inhabited by sages, some of which still survive.

The panchayat covers an area of 48.01 square kilometres. Kottappara and the extensive forest area north of the Periyar, extending towards Athirappilly and Vazhachal, are among its distinctive geographical features.

The social and cultural structure of Vengoor, where upper-caste dominance and feudal landlordism once prevailed, underwent significant changes as a result of the national independence movement.

The population of Vengoor consists of various Hindu castes and sub-castes as well as different denominations of Christianity. Although each community has its own customs and traditions, they have traditionally lived together harmoniously.

A large proportion of the rural population consisted of small and marginal farmers and agricultural labourers. Many people who cultivated land leased from landlords and Devaswoms under the tenancy system did not own even a small piece of land.

However, as a result of the land reform laws introduced in Kerala between 1957 and 1971, many landless tenants obtained ownership of land.

Educational institutions began to be established in Vengoor from 1939 onwards, when the area was under the Travancore Government. Considerable progress was subsequently made in the field of education.

As part of the Total Literacy Campaign, the entire population, including the residents of Pongan-chuvadu Colony, became literate.

Rayamangalam Grama Panchayat

The eastern parts of the panchayat are generally elevated. The panchayat is situated between the Periyar and Muvattupuzha rivers.

The high-level canal and main canal of the Periyar Valley Irrigation Project pass through the panchayat. As a result, most of the paddy fields were suitable for three-season cultivation.

Paddy cultivation was the principal occupation of the people. Paddy, coconut, and rubber are the other major crops.

Kuruppampady town, located on the northern boundary of the panchayat, was once an important market centre for grass oil and ginger.

The MC Road and the Aluva–Munnar Road are the major roads passing through the panchayat.

Activities associated with the national movement and the agricultural movement began in the panchayat at an early stage. The social renaissance movement against caste discrimination, social evils, and untouchability also gained considerable strength here.

The inter-dining programme organised jointly by upper-caste and lower-caste communities under the leadership of P. K. P. Namboothiri deserves special mention in this context.

The first educational institution in the panchayat was an LP School established at Keezhillam in 1890.

During the 1930s and 1940s, the Socialist Movement and the Peasant Movement, which had gained strength throughout Kerala, developed deep roots in the panchayat. Student Union activities also became prominent.

Before the implementation of land reforms, most of the land was controlled by a small number of landlords. Following land reforms, approximately 3,000 families became landowners.

After the implementation of land reforms, long-term crops such as coconut became more prominent, replacing short-duration crops such as paddy in many areas. The agricultural economy consequently became stronger through the increased cultivation of cash crops.

The panchayat has a self-sufficient and enlightened cultural heritage. Its historical past, preserved through legends and traditions, is believed to extend for more than a thousand years.

The region was also influenced by the advanced culture associated with the Kallil Temple. Archaeological remains such as ancient jars and large burial urns have been found in some parts of the panchayat.

Traditional art forms such as Koothu, Koodiyattam, and Kathakali, as well as folk songs associated with agricultural labour, Chinth, Kolkali, and related traditions, continue to survive to some extent.

The panchayat has several sacred groves and temples believed to be more than 1,000 years old.

The Kuruppampady Marth Mariam Church, the first Christian church in the panchayat, is estimated to be between approximately 350 and 750 years old.

Beyond religious beliefs, active social interaction and cooperation existed between the Christian and Hindu communities. The relationship between Kootumadam Temple and the Kallarakkal family is considered an example of this tradition of communal cooperation.

A primary school was established at Keezhillam in 1890. Along with Christian missionary activities, an English school was established at Keezhillam in 1922.

The freedom struggle stimulated the social and cultural life of the panchayat. Social renaissance activities developed around institutions such as the Pulluvazhi Public Library and the Valayanchirangara V. N. K. Memorial Library.

Congress activities, night schools, Student Union activities, and local cultural organisations functioned together as part of the wider social renaissance movement.

Asamannoor Grama Panchayat

Before independence, the three regions of Travancore, Cochin, and Malabar existed with relatively limited interaction among them.

During the reign of Maharaja Marthanda Varma, Travancore expanded from Alangad in the north to Paravur in the south. Before that period, the present-day Travancore region consisted of several small kingdoms ruled by local chieftains, including Kollam, Kayamkulam, and Ambalapuzha.

Around AD 1100, Vempolinad was divided into two regions—Thekkumkoor and Vadakkumkoor. Thekkumkoor, Vadakkumkoor, and several other small kingdoms later became part of Travancore.

The area now forming Asamannoor Panchayat was part of Vadakkumkoor. Thus, the people of Asamannoor were at different periods subjects of Vadakkumkoor, Travancore, and Travancore-Cochin, and eventually became part of Kerala.

Methala, Ekkenam, Thalappuncha, Cherukunnam, Punnayam, Asamannoor, Payyal, Panichayam, Nooleli, and Odakkali are the major areas of the panchayat.

The ancient Kallil Temple is situated in the Methala area. It is one of the rare surviving rock-cut temples in Kerala.

Since the temple is constructed out of stone amid rocky formations, the surrounding area came to be known as Kallil.

The sanctum sanctorum is situated inside a cave beneath a large rock approximately 35 metres high. Images of Padmavati Devi and Mahavira Jain, made of panchaloha (five metals), were installed in the sanctum. An image of Parshvanatha is carved on one side of the rock above.

Although this was originally an ancient Jain temple, Hindu forms of worship are followed there today. Padmavati Devi is worshipped as Goddess Parvati, Mahavira Jain is regarded as Shiva, and Parshvanatha is worshipped as Brahma.

The temple once possessed extensive land holdings, and its traditional administrative rights are now associated with the Kallil Pisharam.

Several customs of the Pisharody community have connections with Jain traditions. Jain devotees still visit the temple from distant places.

In 1965, the government declared the site a protected historical monument.

The presence of a well providing clear water throughout the year on top of the hill is considered remarkable.

The annual festival begins with the hoisting of the festival flag under the Karthika star of the month of Vrischikam and continues for eight days.

A hill known as Kazhuvetummala is situated in the Asamannoor area. Remains of execution stones, which were reportedly once used for killing people, can still be seen there.

There are several explanations for the origin of the place name “Odakkali,” the administrative headquarters of Asamannoor Panchayat.

One explanation connects the present name with a Muslim man named Odakkal Ali.

It is believed that the area was once covered with wild grass and was a habitat for thieves and robbers. According to local elders, the first trader in the then-desolate area of Odakkali was a Muslim man who sold only lime.

After independence, most of the major social and political movements that emerged in Kerala also had an impact on this panchayat.

The most significant among them was the Peasant Movement. The movement succeeded in mobilising a large section of the population against landlordism during the statewide struggles and helped achieve the objective of “land to the tiller.”

The older generation of the region was generally literate and had an advanced outlook.

From ancient times, Hindus, Muslims, and Christians have lived together in considerable harmony, and this tradition continues even today.

Chandramana Sreedharan Namboothiri, an exponent of Kathakali, a scholar of Sanskrit and astrology, and an expert in Akshara Shloka, was a native of Punnayam in this panchayat.

Darpana Govindan Namboothiri, a renowned Kathakali performer who received the Kerala Sangeetha Nataka Akademi Award in 1994, was also a resident of Punnayam.

M. K. Sankaran Namboothiri, a young musician recognised nationally for his expertise in classical music, is another notable person from the panchayat.

Mudakkuzha Grama Panchayat

Mudakkuzha was once part of Venad. After the period of the Perumals, when royal rule became established, these areas came under the authority of the Vadavoor Raja.

Although the Vadavoor royal dynasty eventually became extinct and the region was claimed by the Kingdom of Cochin, local chieftains known as Karthas continued to rule the area independently without incorporating it into Cochin.

Eventually, Marthanda Varma annexed these independent territories to Travancore.

The Sahodara Movement, which originated in Cherai, was a major movement aimed at challenging the caste system and promoting the eradication of caste distinctions.

Following the formation of Kerala, the Kerala Karshaka Sangham came into existence. The first, second, and third conferences of the Kerala Karshaka Sangham were held at Shoranur in 1956, Kalady in 1957, and Perinthalmanna in 1959 respectively.

A major portion of the agricultural land in this village was once controlled by the Karthas and Brahmins.

The Kerala Legislative Assembly passed the Land Reform Bill in 1969, and it came into effect on 1 January 1970. With its implementation, the traditional landlord-tenant system in Kerala collapsed.

In the early days, local schools were mainly kudippallikkoodams, or informal schools conducted in private homes. The teachers who taught in these schools were known as Nalezhuthu Ashans.

Schools began to be established in Mudakkuzha Panchayat towards the end of the 19th century. Mudakkuzha UP School was the first school in the area.

Today, Janavidya Kendras are functioning at Thuruthi, Thrikkekkara, and Chundakkuzhi.

The cultural identity of Mudakkuzha village is characterised by a combination of elements from ancient tribal culture and modern culture.

People belonging to different religious communities live together harmoniously without distinctions based on caste, religion, or political affiliation.

Temples and Christian places of worship stand as symbols of Hindu-Christian communal harmony.

Ancient Dravidian art forms such as Parichakali, Thudikottu, Kudakali, and Vadithallal, which reflect the richness and heritage of Dravidian culture, continue to survive.

Several arts organisations, cultural associations, and four libraries are functioning in the village.

T. M. Isaac was a distinguished personality who represented Mudakkuzha in the freedom struggle. Isaac Maidan at Thuruthi stands in his memory.

History of Place Names

In the 9th century AD, this entire region was part of Tamilakam. The local language was an ancient form of Tamil, and therefore many of the place names in the region are believed to have Tamil origins.

Ancient Tamils divided Tamilakam, which consisted of the three kingdoms of Chera, Chola, and Pandya, into four types of landscapes:

• Kurichi – mountainous region
• Mullai – forest region
• Marutham – agricultural region
• Neithal – coastal region

Similarly, according to geographical characteristics, areas were classified using terms such as kuzhi, kulam, kayam, kattam, chirai, and thadam.

There is sufficient evidence to suggest that Mudakkuzha was once a dense forest and a habitat of wild animals. In the area known as Kaduvallachal in Akanad, a tiger cave can still be seen.

The Tamil word Mullai, meaning a forest region, is believed to have gradually evolved into the local word Mudi, which has a similar meaning.

Since Mudakkuzha was at a lower elevation than the Malayattoor mountain ranges surrounding it, the Tamil word kulam, meaning a low-lying area, may have been combined with mudi to form the name “Mudikkulam.” Over time, this may have evolved into “Mudakkuzha.”

Jains are believed to have travelled through the Mudakkuzha and Akanad regions to reach two famous Jain centres—the Kallil Temple and the Malayattoor Kurishumudy.

The route used for this journey is believed to correspond to what is now known as the Keezhillam–Kurichilakode Road.

The region between these two Jain places of worship may have come to be known as Akanad because of its location between them.

Another local tradition holds that a medicinal plant called Mudakkai once grew abundantly in the areas now known as Mudakkuzha, and that the village received its name from this plant.

According to the Kerala Place Names Dictionary published by the Kerala Language Institute, Mudakkuzha was also known as “Chundakkuzhi.”

However, local elders state that a plant known as Aanachunda once grew abundantly in the northern valley of the area now known as Chundikkuzhi, and that the place therefore came to be known as Chundakkuzhi.

The eastern side of the elevated area known as Pettamala, south of Mudakkuzha, is called Pralayakkad.

Three very old temples can be found in this area.

The name Anandhanattukavu is believed to have evolved from “Anandam Vanathile Kavu,” meaning a sacred grove in the forest of bliss.

In ancient tribal societies, the goddess was worshipped as an important deity. When human beings entered the Neolithic period and began the early stages of agriculture, the importance of the goddess increased.

Remains accidentally excavated from the vicinity of this temple in recent times suggest that the temple may date back to the period of ancient tribal communities. These remains are still preserved at the temple.

At Kalarikkudy, located in the fourth ward of the panchayat, it is believed that martial-arts training was conducted in ancient times. A kalarithara (training platform) and related remains can still be seen there.