History of Grama Panchayat
History of the Grama Panchayat
During the first decades of the twentieth century, the region had a predominantly agrarian culture. Paddy was cultivated in scattered fields, with some areas producing one crop a year, some two crops, and others three crops. Along with coconut, arecanut, and pepper cultivation, betel-leaf cultivation was also an important source of income. A distinctive lifestyle based on homestead farming centred around betel vines existed at that time.
For irrigation, farmers depended on the deep wells in their homesteads. The traditional method known as “Ettam”, used to lift water from wells, stands as an example of the engineering ingenuity of local farmers. Cultivation of vegetables during the summer was also widespread.
People from communities subjected to severe untouchability, particularly those referred to at the time as Harijans, were excluded from mainstream village life and lived in huts located amidst the paddy fields. A feudal social system prevailed in the region, associated with landlord families such as Edavalath, Meppatt, Mathukoottil, Puthalam, Punam, and Pottammal. These landlords controlled almost all the land in the area. Through periodic evictions and land reassignments carried out by the landlords, tenant farmers were ruthlessly displaced and subjected to considerable hardship. Untouchability had reached its extreme form during this period.
As part of the Indian freedom struggle, several activities took place in the area, including the boycott of foreign cloth, the promotion of khadi, and movements for temple entry. In connection with the Chemancheri Sub-Registrar Office arson case, which occurred during the freedom struggle, Vattakandi Unni Nair and Vadakke Panikkottil Chanthukutti Nair were sentenced and served terms of imprisonment.
Before the beginning of the twentieth century, the educational institutions in the area consisted mainly of a few traditional Ezhuthupallies (indigenous schools). Gradually, modern schools came into existence. During the third and fourth decades of the twentieth century, some people from the area migrated to Gujarat and entered the tyre industry. Following in their footsteps, many others from the region continue to live outside Kerala even today. The tyre industry has remained a source of income for many families.
As the population increased, agricultural land became fragmented into smaller plots, making farming less profitable. In the 1950s, several spinning centres were established in the panchayat under the auspices of the Kurumbranad Development Society.
The post-Independence period witnessed frequent and significant transformations. Land reform laws introduced during different periods brought an end to the feudal landlord system. The panchayat has been fortunate to have been the birthplace of several eminent social and cultural figures. Among them were K. R. Kidavu, the renowned Ayurvedic physician and social reformer; Chemancheri Kunhiraman Nair, an acclaimed Kathakali master known throughout Kerala; and M. R. Raghava Variyar, a researcher and historian.
Chengottukavu Panchayat was established on 1 January 1962. V. Appu Nair was its first president. Approximately three kilometres of the Shoranur–Mangalore railway line and about three and a quarter kilometres of National Highway 17 pass through Chengottukavu Panchayat, running more or less parallel to each other.
History of Education
As in many other parts of Kerala, educational activities in this village began before the twentieth century through the dedicated efforts of eminent individuals. A fine example is the Ezhuthupallikoodam established by Kakkattu Kunjikannan Nair, popularly known as Cheliya Kakkattu Ezhuthachan.
In this school, children were initially taught to write on rice grains. Until they completed Ganapathi Ezhuthu, they sat on mats made of palm leaves placed on the floor. At a time when untouchability was prevalent, children belonging to backward communities rarely attended such schools.
After learning works such as Ganashtakam, Mukundashtakam, and Manipravalam, students were taught Sanskrit literary works such as Siddharupam and Sriramodantam. Girls were separately taught subjects such as Sheelavathi, Shakuntala, and Vakyam.
The first schools in the panchayat included Chengottukavu Kannan Kidavu's School, Cheliya School, and Anthatta School. Those who passed the fourth standard and obtained the required certificate were eligible to be selected for teacher training.
Village reading rooms and libraries, which functioned as centres of informal education, also had a significant influence on educational activities in the panchayat. For high-school education, residents of the panchayat had to travel to Elathur and Koyilandy. This situation improved when Poilkavu High School was established in 1957.
Cultural History
Chengottukavu Panchayat had its own distinctive agricultural culture. The life of the farmer was largely centred around activities such as ploughing, sowing, transplanting, harvesting, and threshing. It was common in those days to see people transplanting paddy while singing traditional Vadakkan Pattukal (Northern Ballads) together in their characteristic tunes.
Ceremonies such as Uchaal, Sheepothi, Kalyan, and Kalichi, which were traditionally observed for prosperity and well-being, were also common during that period.
The major religious community in Chengottukavu is Hindu, while Muslims also constitute a significant section of the population. Madrassas, serving as centres of religious education, function alongside Muslim places of worship.
Among the temples in the panchayat, the Poilkavu Vanadurga Temple is considered the oldest. Situated within a dense forest covering about fifteen acres, the temple is traditionally believed to be one of the temples in Kerala where an idol was installed by Parasurama, according to local legend.
It is also noteworthy that even during the period when upper-caste dominance prevailed, worship at the Thekkayil Bhagavathi Temple, which belonged to the communities considered lower caste at the time, was performed by members of those communities themselves.
About a century ago, Nirmalananda Swami, a disciple of Sri Ramakrishna Paramahamsa, established the Sri Ramakrishna Math at Melur, said to be the first Ramakrishna Math established in Kerala. During its early years, Sanskrit education received particular importance. Sanskrit studies were pursued with an emphasis on subjects such as astrology, Ayurveda, traditional healing practices, architecture, and literature.
When the library movement emerged, teachers of the time conducted night schools to provide education for adults. Later, libraries established in various parts of the panchayat played an important role in its cultural advancement.
During the 1940s, a Kathakali troupe functioned with Puthalam as its centre. Literary enthusiasts from the surrounding areas printed and published a magazine called Sahithyaramam. Musical dramas influenced by Tamil traditions were also regularly staged in the region during that period.
Following Independence, the cultural sphere developed rapidly. Local women participated in a drama for the first time in “Kanchana Sita,” a production by Sree Bhasa Kala Kendram. This marked an important milestone in the cultural history of the panchayat.
