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254
CHAPTER VIII
INDIVIDUALISM AND MOBILITY
The history of the Kavalappara family and Koodali tarawad is an
instance of social mobility in the Kerala society during the last century.
During this period, as noted above these families had faced by many a
change. It is modern education that became a catalyst for social mobility. It is
the educated members who went out of the family during the early period.
People who were once confined to their own family and locality began to go
out and became socially biased than ever before. Some of them committed
themselves to social activities. Some of them were greatly effected by the
waves of nationalism during the pre-independence era.
The development of education and transition in the society had great
impact on the feudal families of Kerala. Education has been the formative
force of the transition in the nature of feudal families and their structure. The
social changes that emanated from the English education were of various
kinds and various phases. Among other things it caused social mobility.
Both Koodali and Kavalappara were more or less responsive to the
educational reforms in the country. The members of these families took to
English education. In the beginning it was the men who were educated in
English and they had a social mobility in the sense that for having higher
255
education and employment they went out of their tarawads and began to live
in different places. Some of them began to have earnings other than those
from landed property. These earnings, as stated in the previous chapters were
instrumental to the decline of the marumakkathayam system. Women also
were given opportunities for education, even though it was within the limits
of their locality. In the case of Kavalappara, the British were very keen to
give modern education to the minor karanavars under the Court of Wards.
Arrangements were made for the education of the female successors of the
karanavars in their tarawad itself. But the case of Koodali family was
different. As they were no chieftains in the eyes of the British as in the case
of Kavalappara, they themselves made arrangements for the education.
Kunhikammaran Nambiar was among the earliest who went out of the
Koodali family for having higher education. He passed the FA (equivalent of
Pre-degree or the 12th
standard) and went to study at the Madras Medical
College. But in 1921 after discontinuing his studies he had to come back to
the tarawad following the demise of his elder brother, the karanavar.1 The
members of the Koodali family were actuated by a desire for social reforms.
But the Kavalappara Nayars were given education in a manner so as to make
them stick to the old aristocratic order. Still they cut across the walls of
conservatism.
1 Interview with K.T. Sudhakaran, a senior member of Koodali tarawad, on
05.07.2008.
256
English education enabled the natives to have employment
opportunities in the offices and the firms of the British. The English educated
members of the feudal families thus got an opportunity to go out of their
tarawads and take up governmental employments and the like. During the
colonial period a government job was held in much esteem and so the
members of these families considered it to be a matter of pride to become a
government official. The adhikaries appointed by the British under the new
system of revenue belonged to the feudal families. These adhikaries were the
symbol of British Raj in the village areas.2
Social mobility was caused by the transfer of residence from the
tarawad to the hostels and other residences by those who went for higher
studies. Apart from the institutions inside the region many went out to cities
like Madras to pursue their studies.
The sons of Parvathy Nethiyar were sent to the Newington School,
Madras under the initiative of the Court of Wards. In the Newington School
the education and the life style followed the European model.3 Thus for the
first time the members of the Kavalappara family went out of the tarawad to a
distant region for the sake of education. This new model education resulted in
profound changes in the life and outlook of these members. Certain
2 William Logan, Malabar Manual, Vol. I (1887), Thiruvananthapuram, 2000,
p.89. 3 Report on the Administration of the Estates under the Court of Wards in the
Madras Presidency for fasli 1311 (1901-1902), pp. 13-15.
257
individuals of these feudal families went to overseas cities like London for
having higher education. All these became means of acculturation. The
stigma attached to overseas travel was slowly crumbling down. It became a
matter of pride to go out for education and employment.
Appukuttan Unni Mooppil Nayar who took charge of the Kavalappara
Estate in 1910 was a typical product of English education and an example for
the landlords drawn to nationalism. This Mooppil Nayar was involved in
contemporary nationalist politics. He was an activist of the Justice Party.
Development of regional political associations has been an important feature
of nationalist movement. Among such political parties was the Justice Party.
From 1916 for two decades it has been very active in the province of Madras
and formed ministries in the province. The objective of this party was to
safeguard the interest of the non-Brahmin sections of the people who had
been suffering from social and economic disabilities through the ages. It
carried on strong agitation for separate representation.4 The original name of
the party was South Indian Liberal Democratic Party. It had the journal
Justice as its mouthpiece and gradually the party came to be known after the
name of this journal, the Justice under the editorship of T.M. Nayar.5 Dr.
T.M. Nayar, Dr. C. Nadesha Mudaliar, M. Ramaswami Mudaliar, Panagal
4 R.C. Majumdar, Struggle for Freedom (1969), Bharatiya Vidya Bhavan,
Bombay, 1978, p. 278. 5 Ibid., p. 1020.
258
Maharaja and so on were the leaders of this party.6 The Justice party won the
election of 1920 and formed the ministry under A. Subharayah. In 1923
election also it got a majority in Madras province and formed a ministry. But
after this it began to lose influence and many of its members joined Dravida
Munnetta Kazhakam.7 Appukuttan Unni Mooppil Nayar was a favourite
supporter of Dr. T.M. Nayar and was a prominent figure in the inner circle of
Justice Party.8 In 1919 a delegation under the leadership of T.M. Nayar went
to London for pressurising certain members of the House of Commons to
introduce a bill in favour of the non-Brahmin sections of the people in the
Malabar province and get it passed. Appukuttan Unni Mooppil Nayar was a
member of this delegation. Dr. T.M. Nayar passed away at London in July
1919 and it was a rude shock to Mooppil Nayar. Late he was selected as a
member of the Madras Legislative Assembly.9 The Mooppil Nayar passed
away in 1925. He has been an example to the zealous landlords of South
India who took an active part in the national politics during the early decades
of the 20th
century.
On the eve of the first World War, the Governor of Madras decided to
visit Kozhikode. On this occosion the Municipal Chairman C.V. Narayana
6 S. Guptan Nair (ed), Visvavijnanakosham (Mal.), Vol. 6, Kottayam, 1989, p.
672. 7 Ibid.
8 K.K.N. Kurup (ed.), Kavalappara Papers, Calicut University Historical Series,
1984, p. XLII. 9 Ibid.
259
Menon convened a meeting at the Calicut Town Hall for mobilising fund for
giving a panakkizhi (bag of money) to the governor in support of the war
effort of Britain. Collector Evans was the president of the meeting. Among
other prominent persons Kavalappara Mooppil Nayar also was there in the
meeting. Appukkuttan Unni Mooppil Nayar moved a resolution in favour of
handing over the said panakkizhi to the governor10
. When the Moopil Nayar
contested the election to the Council of States for the second time his
opponent Mullasseri Gopala Menon sent a statement to the Mathrubhumi
Daily explaining reason for not to vote for Mooppil Nayar. It was published
in the Mathrubhumi Daily dated 9 October 1923.11
The main reason upheld
by Mullasserri Gopala Menon was that when the debate on sale tax was put to
vote after debate and discussion in the Council of States, the Mooppil Nayar
was not present in the council. It was unfortunate that the Mooppil Nayar
failed to vote in favour of the people and so he did not deserve the support the
people. The Mooppil Nayar strongly criticised the statements published in the
Mathrubhumi and wanted to withdraw the same and ask for pardon. But
Mathrubhumi under K.P. Kesava Menon was not ready for this and this
decision was intimated to the advocate of the Mooppil Nayar. That letter was
published in the Mathrubhumi under the title "Kavalappara Mooppil
10
K.P.Kesava Menon, Kazhinjakalam, Kozhikode, 1969, p.50. 11
Ibid., p.150.
260
Nayaravaragulam Uppu nikuthiyum Mathrubhumiyum". There after the
Mooppil Nayar made no inquiry regarding this matter.12
Kochunni Mooppil Nayar who succeeded Appukuttan Unni Mooppil
Nayar as the head of Kavalappara family was also active in national politics.
He was a member of the Legislative Council of Madras.13
It was during this
period that the Malabar Marumakkathayam Act, was enacted by the
government in 1932. The Act provided for the partition of the property of
joint families. In accordance with this act the junior members of the family
filed a case in the Court of Ottappalam for the partition of family property.
Then Kochunni Mooppil Nayar put a claim that the estate belonged to him as
a stanam property and as such it was not liable to be partitioned. But the
plaintiffs claimed joint possessions of the estate. The verdict of the Court of
the Subordinate Judge of Ottappalam was that the estate was a stanam
property and not a tarawad.14
Then the Elaya Mooppil Nayar and others
submitted an appeal before the High Court at Madras against this.
Among the plaintiffs were Kuttan Unni Elaya Nayar, Kunhikuttan
Unni Nayar, Rajan Unni Nayar, Sathyapala Unni Nayar, Narayani Nethiar,
Parvathy alias Vijayam Nethiar, Appukuttan Unni (minor), Sathyanathan
12
Ibid., p.151. 13
K.K.N.Kurup (ed.), Kavalappara Papers, op.cit, p. XLiii. 14
K. Kuttan Unni alias Elaya Nayar, Vs. K. Kochunni alias Mooppil Nayar, O.S.
46/1934 in the Court of the Subordinate Judge of Ottappalam, dt. 26 February
1938.
261
Unni Mooppil Nayar (minor), Appu Unni Nayar, Meenakshi Nethiar and so
on.15
The verdict of the High Court was that it was not a stanam but a
tarawad governed by the marumakkathayam system. The court was
convinced of the fact that the Mooppil Nayar held the property belonging to
the tarawad as its karanavar and of the right of the tarawad in all
properties.16
During this period the differences between the concept of
stanam and tarawad became glaring.17
Among the important individuals in the present day Kavalappara
family are Sathyanathan Unni Mooppil Nayar retired Manager, State of Bank
of Travancore settled at Trippunithura, Rajendran Unni Mooppil Nayar settled
at Thiruvananthapuram, Prathapan Unni Mooppil Nayar settled at Bombay
and Ravindran Unni Mooppil Nayar settled at Madras. Ravindran Unni
Mooppil Nayar is a graduate in law and employed with the Bank of India.18
Vijayam Nethiyar alias Parvathy Nethiyar, another important member of the
family was educated at Kozhikode upto the tenth Standard. After the school
education she was given tuition in curricular as well as extra curricular
activities by an Anglo Indian lady. Another prominent member is Sarala
Nethiyar who lives with her children at Hyderbad. Vatsala Menon another
15
K.K.N. Kurup (ed.), Kavalappara Papers, op. cit., p.XLV. 16
Appeal No. 259/1938 in the High Court of Judicature at Madras, dt. 9 April
1943, K. Kuttan Unni alias Elaya Nayar Vs. K. Kochunni alias Mooppil Nayar. 17
For details see chapter VII, p.248. 18
Interview with Indira Nethiyar, a senior member of the Kavalappara family
dated 18.07.2009.
262
prominent member and daughter of Kochunni Mooppil Nayar is at
Ottappalam. Another member Gouri Nethiyar is married to a Kshatriya
family at Trippunithura. Indira Nethiyar another member is settled at
Ottapplam.19
The Koodali family also was considerably affected by nationalism and
social change. Its members who were educated on modern lines actively
participated in national politics. There emerged several social reformers in
the family.
The Gurikkalchan of the family who was once tied to the traditions
came out of it and took up the cause of the nation. Some of them bore
position in official bodies at the local and national level. Some of them were
active members of Indian National Congress. The members of the Koodali
family inspite of the fact that they belonged to a family of landed aristocrats
worked for the cause of the poor peasants and became instrumental for the
introduction of certain land legislations favourable to the poor peasants.
Kunhi Raman Nambiar, the karanavar of Koodali tarawad from 1891
to 1918 has been a social activist in his early years. He was among the
earliest of the members of the Koodali tarawad who cut across the boundaries
of their locality and took part in public activities. He attended the Madras
19
Interview with Indira Nethiyar, a senior member of Kavalappara family, on
18.07.2009.
263
session of Indian National Congress in 1894. He was a member of Taluk
Board for three years from 1895. He was so popular that he was offered
membership for second term. But he didn't accept this. The tarawad was
slowly deviating from its dependence on agriculture as the sole source of
income. The Koodali tarawad used to get a considerable income in the form
of interest on the amount given as credit to commercial people especially shop
keepers. They used to get income as rent from the shopkeepers. The
karanavar, used to collect 'Melama panam' from them .20
In 1072 KE (AD
1897) a bank was started by the Koodali family. It was the Koodali Bank. It
was a pioneering attempt on the part of the karanavar Kunhi Raman Nambiar
and his brother-in-Law, Chandroth Nambiar. Kunhi Krishnan Nambiar, the
brother of the karanavar was its first manager and V.K. Rairu Nambiar the
secretary. The bank functioned well for six years21
and has been a model for
the Nayar tarawads investing money in non-agricultural sectors. But later
because of the misappropriation of money by certain officials, a crisis was
precipitated in the bank and it led to its liquidation in 1082 KE (AD 1907).
But manager Kunhikrishnan Nambiar was able to give back the money to all
20
K.K.N. Kurup (ed.), Koodali Granthavari, op. cit., Doc. No. 1 & 2, Section D,
pp.109-112. 21
K.T. Kunhi Kammaran Nambiar, The History of Koodali Family, op. cit, p.30.
264
the share holders.22
This bank was an example for raising capital by selling
shares.
Kunhi Krishnan Nambiar was deeply involved in the activities of
Nayar Samajam (North Malabar Nayar Organisation). He was its vice
president. The anniversary of the Nayar Samajam was celebrated under his
auspices at Koodali 1095 KE (AD 1920). Kunhi Krishnan Nambiar was
namely responsible for the amalgamation of the Chelavu Nayars in to the fold
of Nayar community23
through this organisation. It was through his personal
interest that two or three intermarriages between the Chelavu Nayars and
other Nayars took place in North Malabar. He was also responsible for
admitting Chelavu Nayars into the Kallai temple near Anjarakkandi.
Kunhikammaran Nambiar was closely associated with the Payyannur
Conference of the KPCC. In 1928 the Kerala State Conference of the
Congress met at Payyannur under the presidentship of Jawaharlal Nehru.
Kunhikkammaran Nambiar was the Chairman of the reception committee of
22
Ibid. 23
Chelavu Nairs were the descendants of the nairs converted into Islam during the
period of Mysorean invasions and came back to the fold of nair community
after the period of Mysorean occupation. Chela means circumcision or the
Sunnathu which has been among the external rituals of being a Muslim.
265
the conference. He has been among the most zealous organizers of the
committee.24
Kunhikammaran Nambiar has been an MLC. In 1945 he was elected
to the Madras Legislative Council as a representative of the landlords from
the North Coast Constituency. But after some time he resigned. Again he was
re-elected as an independent candidate.25
By this time the freedom struggle at
Mahe for liberation from the French was gathering momentum.
Kunhikammaran Nambiar actively supported the movement and joined it in
1948. Kunhikamaran Nambiar has been among the most prominent public
personalities from North Malabar who had actively participated in the
nationalist politics.26
As part of the landed aristocracy the Koodali family
enjoyed social respect during the colonial period. It collaborated with the
British. That was why its karanavar was even elevated to the position to the
member of the Executive Council of the Viceroy.
But during the first half of the 20th
century many of the members of
Koodali family turned to nationalism. As the representative of the
landowners Kunhikammaran Nambiar was elected to the legislative Council.
He was a great nationalist. Usually it was the pro-British landed aristocrats
24
K. Balakrishnan, "Kerala Paryatanam", (Mal.) Deshabhimani weekly, No.15,
2003, p.44. 25
Interview with K.T. Sudhakaran Nambiar, op.cit 26
K.K.N. Kurup (ed.), Koodali Granthavari, op. cit., p.xviii.
266
who were elected to this assembly in this position. But Kunhikamaran
Nambiar appeared in the assembly as one who opposed the British
government. From 1923 Kunhikamaran Nambiar has been an ardent member
of the Indian National Congress. At first he was under the independent group
led by Jinna. Later he joined the Swaraj Party under Motilal Nehru.27
Kunhikamaran Nambiar was deeply involved in the problems o f the
janmis. During 1930s and 1940s peasant organisations were very active in
Malabar. In the face of popular uprisings the government was forced to make
laws in favour of the tenants and the agricultural labourers. The popular
ministries formed after the election of 1937 in the provinces were sympathetic
to the cause of workers and peasants.28
The janmis were anxious about these
developments. A meeting of the landowners was convened at Thalasserri
under the leadership of K. T. Kunhikamaran Nambiar and K. T Chandu
Nambiar. The main agenda of the meeting was the problems connected with
the new tenants' law and it was decided to probe into the proposed
amendments in the same law.29
During the colonial period generally the landed aristocracy was
supported by the government. The Koodali family in the beginning
27
Desamithram Weekly, Kannur, 1955, No.15, p.9. 28
For details see Bipan Chandra, India's Struggle For Independence (1988), New
Delhi, 1989, p. 345. 29
Prabatham, January 23, 1939, p. 22.
267
collaborated with the British. We have seen that certain members of the
family were placed in high official positions under the British government.
As noted above K.T Kunhikamaran Nambiar held the coveted position of the
member in the Executive Council of the Viceroy.30
We have seen that even though they were landed aristocrats the
prominent members of the family had no reluctance to join national
movement and engaged themselves in anti British struggles. During 1940s
the Koodali family was noted for its participation in the agitations against the
janmi system also. It is to be noted that in Kerala some of the janmis
themselves took lead in the abolition of janmi system and in the upliftment of
the downtrodden in the society.31
Kunhiraman Nambiar has suffered many
years of imprisonment for the active participation in the national movement.32
He has been one of the leaders of the salt satyagraha at Payyannur. While he
was at Kanhangad staying in his father's home at Echikkanam he emerged as
one of the prominent activists of the Indian National Congress. Kunhiraman
Nambiar has been closely associated with EMS Nambuthiripad. He was the
president of the KPCC and EMS Nambuthiripad was the secretary. Koodali
house has been influenced by communist ideology and there were supporters
30
Desamithram Azchapathippu, Kannur, 31.12.1955. 31
Interview with K.T. Sudhakaran,op.cit 32
Ibid.
268
of the party in the family. Koodali house hosted many a leader of the party
like EMS and A. K Gopalan.33
Kunhikamaran Nambiar has been a voracious reader and a patron of
literature. He has been a member in the committee appointed by the Madras
government to select the best poet in the Madras presidency. He himself has
been a man of letters and used to write in the Malayala Manorama. There are
a few literary works to his credit. After 50 years of his death, his sons
published two such works Guruvayooriswarastotram and Basha
Narayaniyum.34
Among his close friends were great men of letters and poets
like Vallathol and Sardar K. M Panikkar. Sardar K. M. Panikkar dedicated
his work Keralasimham to him.35
He was a close friend and patron of the
poet K.C. Narayanan Nambiar. It was at the Chandroth house of the Nambiar
that this poet breathed his last.36
On June 5th
1938 a meeting of the working committee of the District
Congress was convened at Sakthi Mandiram, Thikkodi. It was under the
presidentship of Kunhiraman Nambiar. By this time Indian National
Congress had begun to support actively the trade union movement and among
33
K. Balakrishnan, "Kerala Paryatanam" Desabhimani weekly, 2003, Sept 14, No.
15, p. 44. 34
Interview with K.T. Sudhakaran, Senior member of Koodali tarawad, dt.
20.10.2009 35
Deshabhimani Weekly, September 7, 2003, p 44 36
Interview with K.T.Sudhakaran, Senior member of Koodali tarawad, op.cit
269
others this meeting passed a resolution congratulating the workers who struck
work at Kanpur. It was also decided to submit a memorandum to the
congress ministries for redressing the grievances of the labourers. Decision
was also taken to pressurise the ministries for having necessary legislations to
force the proprietors of the companies to meet the demands of the labourers.37
Soon Kunhiraman Nambiar was drawn to socialist ideas and became an
ardent leader of the communist party. He has been a dedicated activist and
able leader of Karshaka Sangham of Malabar. The selfless work of
Kunhiraman Nambiar has been a potent factor behind many an agrarian
struggle in North Malabar.38
K.T Kunhiraman Nambiar has been president of the KPCC. During
the II world war period he was under detention. The detention was on the
grounds that he took part in the Civil Disobedience Movement and was
convicted. He organised the peasants agitation at Kasargod in 1937 on
militant lines and continued his activities among them which resulted in the
agrarian struggles of 1938-39 in the area. He initiated criminal intimidation
assault, social boycot, no-rent and no-tax campaigns and preached to run a
parallel government in that area. As the president of the North Malabar
District Congress Committee, he was instrumental in organising a "Protest
day" at several places in Malabar which resulted in the loss of lives in three
37
Prabatham, Jan 13, 1938. 38
Deshabhimani Weekly, September 14, 2003.
270
places. He addressed a peasant conference in Madikkai Village on 20th
March
1941 with a view to instigate them not to help the war efforts of the
government. These peasants were organised under his direction and he was
among those who were mainly responsible for creating sufficient background
among the illiterate peasants to take to acts of violence against the police. It
was suspected that persons connected with the Morazha case were harboured
by him.39
The Madras Maintenance of Public Order Ordinance of 23 January
1947 provided for "preventive, detention, imposition of collective fines
control of meetings and processions and of essential services and certain other
purposes”40
. Under the provisions of this ordinance many communist leaders
in Malabar and South Canara were arrested and sent to Velloor Central Jail.
K. T Kunhiraman Nambiar was among these leaders.41
Another outstanding member of the Koodali tarawad who has been a
brilliant cultural and educational activist has been K. T. Kunhikannan
Nambiar. He has been a teacher in the Koodali Higher Secondary School for
35 years. He retired from the school in 1971. His father was Varikkara
Govindan Narayanan and his wife was Azhikode M. V. Padmavathy Amma.
39
Memorandam 12640-8-11 March, 1944 in Public General Department cited in
K. K. N. Kurup. Agrarian struggles in Kerala, Trivandrum, 1996, p. 8. 40
Ibid. p. 44. 41
Ibid
271
He started his career as the head master of the higher elementary school
managed by the Koodali tarawad. Later when a high school began
functioning at Koodali he joined it. He has been a model teacher and an ideal
man. He dedicated his life to the cause of that high school. His industrious
nature, service mentality and readiness for sacrifice and above all his loving
nature were reflected in his long career 42
.
Kunhikannan Nambiar has been a beacon of light not only to his
family but also to his school and society around him. At time of his death
Kunhikannan was the karanavar of the Koodali family. On the sad demise of
the Kunhikannan Nambiar a hartal was observed in Koodali. The condolence
meeting following it has been a testimony to his greatness and popularity.43
K.T. Valiya Kunhi Krishnan Nambiar has been the Vice president of
North Malabar Nayar organisation which appealed for social reforms among
the Nayar. This association stood for elimination of the evil custom among
the Nayars of Malabar and did much for the progress of the community in
Malabar. It's annual meeting at Sreekandapuram in Kannur district stressed
the need for eliminating the customs like Vannathimattu44
and Thalikettu
42
Interview with K.T. Sudhakaran, op.cit 43
Ibid. 44
The Vannathimattu means a dothi washed by Vannan belonging to the
washerman community. The wearing of this mattu was indispensable for
removing the pollution caused by death, delivery etc. For details see P.
Bhaskaranunni, Pathompatham Noottantile Keralam, (1988), Thrissur, 2000,
p.301.
272
kalyanam.45
As noted earlier there was a segregated groups among the
Nayars of North Malabar one among whom was the Chelavu Nayar.46
The
conference wanted to include the Chelavu Nayar in the Nayar community.
Considering the pitiable plight of the Chelavu Nayars in the society including
the segregation the resolution at incorporating them into the fold of Nayar
community was really a bold step.
Valiya Kunhikrishnan Nambiar has been famous for his educational
activities. He did much to start the Koodali Higher Elementary school (1923)
which was started as elementary school in 1881. A girls school also was
started by him at Koodali. The Koodali family and the citizens of the areas
celebrated the centenary of the Koodali School in 1980-81. It was an
occasion for remembering the outstanding personalities of the Koodali
tarawad also. The members of the Koodali tarawad who had been the
managers and the headmasters of the Koodali High School were well known
persons who made their mark in the culture of the area. Among these
managers were K.T. Kunhikrishnan Nambiar, K.T. Kunhikammaran Nambiar
K.T. Padmanabhan Nambiar, Advocate K.T. Damodaran Nambiar, K.T.
Kunhikannan Nambiar, K.T. Balakrishnan Nambiar, K.T. Sudhakaran and
45
Thalikettu Kalyanam has been the practice of tying tali round the neck of girls
before they attained puberty. It was a typical custom prevalent among the
Nayars. The girl was not bound to accept the man who tied this tali as her
husband. The thalikettukalyanam was accompanied with feast and other
celebrations. For details see A. Sreedhara Menon (ed), Gazatteer of India,
Kerala, Cannanore, Thiruvananthapuram, 1972, p. 111. 46
Interview with K.T. Sudhakaran, op.cit..
273
K.T. Kunhanadan Nambiar.47
The head masters of this school after the period
of Kunhikamaran Nambiar were K.T. Madhavan Nambiar, K.T.
Kunhikelappan Nambiar, K.T. Ramakrishnan Nambiar, and K.T.
Harishchandran.48
K.T. Ramakrishnan Nambiar has been a nominated
member of the Academic Council of University of Calicut in 1985.49
Many
members of the family were well known professionals, especially lawyers.
K.T. Balakrishnan Nambiar of Koodali family has been a famous lawyer in
the area. K.T. Vipinachandran a science teacher of Koodali High School has
been the recipient of a cash award in South Indian Science Congress of 1986
held at Bangalore. K.T. Kunhikelappan Nambiar of the Koodali family and
teacher of the Koodali High School has been the recipient of the award of
Kerala Government for best teachers.50
Kunhikelappan Nambiar used to write
articles in his name and in the pen names of Sahadevan and Savyasachi and
published them in the periodicals. Twenty five years after his death his son
K.T. Sudhakaran collected, edited and published important among them under
the title Sahadevavakyam.51
There were members who had high official
positions inside and outside India. Among them comes the name of K.T.
Mohan, Rear Admiral of Indian Navy. Thus the fame of the this old feudal
47
Koodali High School Golden Jubilee Souvenir, 1995-96, Kannur, 1996. 48
Ibid 49
Ibid 50
Ibid 51
K.T. Sudhakaran (ed.), K.T. Kunhikelappan Nambiar, Sahadeva Vakyam,
Kannur, 2007.
274
family is continued through its members of the present generation. They
patronised theatrical performance also. Balagopalan of Kuttamath was staged
at Koodali.52
The members of the Koodali family turned to sectors other than
agriculture like banking, weaving etc. They started enterprises in these fields
also but they were not successful because of the lack of experience. They
turned to capitalist farming also 53
.
In the Kavalappara family during 1920s and 30s we are not seeing such
outstanding professionals, but the heads of this family were deeply involved
in contemporary political and national movements and events. The year 1921
is noted for the historical anti imperialist struggle of the Malabar Rebellion in
Malabar.54
Malabar Rebellion of 1921 has been part of the Khilafat
movement. It was an upheaval mainly by the Muslims of erstwhile Ernad
and Valluvanad taluks of South Malabar against the British imperialism and
landlordism. It came to have communal elements in it towards its close. The
rebellion was part of the war of Independence and was suppressed by the
British government.
52
K.K.N. Kurup (ed.), Koodali Granthavari, op. cit., p.xix. 53
Ibid. 54
For details of Malabar Rebellion see K. N. Panikkar, Against Lord and State -
Religion and Peasant Uprisings in Malabar 1836-1921, Delhi, 1989, p. 126
275
During the period of the Rebellion of 1921 the Kavalappara Nayar
provided active co-operation to the govern
ment, like many other landlords. The rebellion caused the flight of many
refugees from the Ernad and Valluvanad taluks. The Kavalappara Mooppil
Nayar, Appukuttan Unni Mooppil Nayar provided asylum and protection to
thousands of refugees and tried his best to lessen their miseries.55
The Kavalappara family did not sympathise with the Mappila rebels.
For long time Muslims were not allowed to settle in any of the amsams under
the jurisdiction of the Kavalappara family. However they were allowed to
have a day's residence to attend the weekly market at Vaniyamkulam.56
This
anti-Islamic attitude of the Nayar attracted refugees from the rebellion
affected area. Refugees began to come to the area of Kavalappara from
October 1921. The Mooppil Nayar started relief work for them at his own
expense. The Kavalappara relief camp was affiliated to the central relief
committee at Calicut. The central relief committee contributed Rs. 18300
(Rupees Eighteen thousand and three hundred only) to the camp at
Kavalappara. The Mooppil Nayar contributed an initial subscription of Rs.
300 (Rupees three hundred only) to the relief fund and spent a large amount
55
K.K.N. Kurup (ed.), Kavalappara Papers, op. cit., p.XLIII. 56
N.M. Nambuthiri, (ed.), Vaniyamkulam Panchayat Vijnaniyam, Vol.I,
Thiruvananthapuram, 2001, p.111
276
for the refugees.57
The relief camp at Kavalappra was opened on 10th
October
1921 and soon the flow of refugees increased rapidly. There were 1523
refugees in this camp in December 1921. The able bodied refugees were
provided with opportunities for work. When compared with women and
children male refugees were small in number. Food and cloths were provided
in the camp. Rice was given at a rate of two Nazhi per day for adults and one
Nazhi for children. Salt and chilly were also supplied. It was from the centres
at Vaniyamkulam and Kavalappara that these items were supplied. Cloths
were supplied at interval. Occasionally gingerly oil also was supplied.58
The
government was much impressed with his services and it bestowed on him the
rank of an honorary Lieutenant in the Indian army.59
Those who went out of the tarawads became more or less
cosmopolitan in outlook. Disregard for caste system has been an important
factor in their outlook. Inter dining with the members of the subordinate
castes was forbidden by the savarnas. But those who went out of the
tarawads to other regions paid little attention to this as it was not so much
feasible. Those who were employed began to take their family also along
with them to the outside world. Their children, naturally, were brought up in
a different atmosphere. They were educated in institutions outside the region
57
Ibid 58
Malayala Manorama, Daily, September 20, Thursday, 1923 59
Shornur Nagarasabha, Janakiyasuthranam - Samagra Vikasana Rekha,
Vol.161, Palakkad Dist, Kerala State Asoothrna Board, 1997, p. 16
277
of Kerala. The beginnings of all these were in affluent tarawads. Those who
would come back to the family on leave from the places of their employment
were treated with honour, pride or envy. The people in the tarawads and
neighbourhood would approach them with curiosity and eagerness to know
about the world outside. The example set by the employed persons made
many move away from their tarawads and have different lifestyles and better
prospects in life.
The earnings of the individuals who went out of tarawads and lived far
away generally did not come to the corporate wealth of the tarawads. The
main income of this tarawad were from land. But there were exceptions. For
example the karanavar of the Koodali tarawad used to collect Melama (rent)
from the Muslim traders of Koodali.60
But now the employed members of
these families began to have other sources of wealth which made them stand
in their own legs without depending on the tarawad and its properties. At the
same time they began to think that the property that was entitled to them was
enjoyed by the karanavar and other members of the family. So they also
began to demand the partition of the tarawad so that they could enjoy their
own share of the property. Thus individualism and mobility among the
members of the tarawads were contributory factors to the decline of
marumakkathayam.
60
K.K.N. Kurup (ed.), Kavalappara Papers, op. cit., p.XV.
278
There were social reformers among the members of these feudal
families of Kavalppara and Koodali. Members of these tarawads were not
suffering from the social evils as they belonged to the savarna castes and
were more or less affluent. But they were in the forefront of the movement
for eradicating social evils. Here we see that it was the social base of the
leaders that motivated them in this direction. This is clear from the history of
many a social reformer in Kerala.
The Kavalappara Mooppil Nayar has been intimately associated with
the Malabar Tenancy Act of 1929. He had an active role in introducing the
bill in the legislative council as the representative of the janmis. This Bill, is
also known as Malabar Kana Kudiyayma Bill and it has been significant in
the land relations of Malabar in the post Malabar rebellion .61
In 1924 a new
tenancy bill came for discussion conferring occupancy rights on all kanam
tenants on the actual cultivated land for about 6 years or more. This bill had
prohibited melcharthu62
altogether. But it did not provide any adequate
compensation to the janmis. This bill with certain alterations was passed by
the Legislative Council of Madras in 1926. It was an improvement on the
previous acts. Agrarian discontent had caused many uprisings in south
61
For details of the Malabar Kudiyama Bill see K.P. Ramakrishna Aiyar, Malabar
Tenancy Law, containing, Malabar Tenancy Act XIV of 1930 and Malabar
Compensation Act of 1900, The Madras Law Journal office, Madras, 1930. 62
The transfer by the landlord of any land held by his tenant to another tenant. For
details see ibid, p.5.
279
Malabar especially in the Eranad and Valluvanadu area in the 19th
century and
early years of 20th
century. These were known as Mappila riots, as noted
above. In order to improve the conditions of the tenants, commissions were
appointed to enquire into their grievances. On the recommendations of these
commissions Tenancy Bills were passed in 1887 and 1900. But they were
inadequate to redress the grievances of the tenants. But the Act of 1926 was
an improvement on all these. It conferred fixity of tenure on cultivating
verumpattamdars and conferred fixity of tenure on customary
verumpattamdar, kanamdars, kuzhikanamdars and other intermediaries by
enabling them to get renewals as a matter of right on payment of a renewal
fee prescribed by the Act. It conferred the right of purchase of separate
kudiyirupus on tenants. The Act affected the interests of certain classes of
people. But it was applied on the whole of Malabar. The Act came into
effect on 30th
July 1929.63
When the bill was passed in the Madras Legislature, it was sent to the
government for getting the concurrence from the Viceroy and further
necessary actions. For about two months there was no response from the part
of the Viceroy. This delay created resentment among the tenants. So a
deputation of janmis including Kavalappara Mooppil Nayar, Kollamgode
Nambidi, Prabhakaran Thamban, Punnathur Raja, and Poommulli Nambuthiri
63
Ibid, p.1.
280
went to Simla under the leadership of Rangachari to meet the Viceroy and
discuss the bill. Rangachari had a meeting with the Viceroy. In that meeting
the problem of the bill was discussed. The Viceroy assured the leader of the
delegation that he would take up the matter and seriously study the bill. This
was on July 25th
1930. Much earlier to this a group of tenants under the
leadership of G. Sankaran Nair, Secretary of Kudiyan Samgham had reached
Simla to meet the Viceroy. But their meeting did not take place then and it
was postponed to the end of July.64
The Malabar Kudiyayma Bill became an act in November 1930. The
Act would come to effect from the date on which it was published in the Fort
St. George Gazette. The essence of the bill was that there after no tenant could
be evicted illegally and melcharth became impossible to the janmis who lost
their power to raise the michavaram65
from kanakkaran or the tenant. The
verumpattakkar66
and kuzhikanamdhar67
were assured that they were to pay
only the maryadhapattam.68
Along with this manusham69
and right to
polichezhuthu70
were fixed according to the law. The kudiyans were entitled
to purchase the land held by him from the janmi and thus the Malabar tenancy
64
Mathrubhumi, July 29, 1930. 65
Net rent payable to the landlord by the tenant 66
Verumpattam ordinary lease for a year. 67
Mortgage of wasteland with a view to its being planted. 68
Fair rent. 69
One years rent paid to the janmi on renewal of the lease. 70
The renewal of a lease.
281
Act did much to redress the grievances of the tenants. But it would adversely
affect the interest of the janmis. So they began to work against the bill and
decided to send a deputation to London for securing their interest.71
The
Kavalappara Nayar no doubt was actively interested in this issue. The
Malabar Tenancy Act defined various terms in connection with the land
relations in Malabar.72
G. Sankaran Nayar in his appraisal of this act hailed it
as a great event since the inception of the British rule in Malabar. He also
stated that along with it the district of Malabar entered into a new age with the
introduction of that bill and that it has been a great victory of the peasants
who secured it after a struggle of five years.73
The janmi families of Malabar
greatly lost their privilege by this law.
The introduction of the Malabar Tenancy Act profoundly affected the
policies of Kavalappara Mooppil Nayar. The Mooppil Nayar summoned his
revenue staff including managers and Menons and conducted discussions. It
was decided to stop the polichezhuthu in the realm of the Mooppil Nayar. it
was on the basis of the provision of the Act that if the janmis wanted to
cultivate his own land by himself he can get it back from the kanamdars. It is
said that the aim of the Nayar was to redeem all the land from the kanamdars
and pattakkars and divide them into blocks of 25 acres and cultivate each
71
Mathrubhumi, November 27, 1930. 72
Mathrubhumi, November 30, 1930. 73
Mathrubhumi, December 2, 1930.
282
block by himself through salaried persons. The Mooppil Nayar had four
thousand acres of wetland in Palakkad taluk and two thousands in
Valluvanad. From these he used to get an income of 1½ lakhs paras of paddy
and ½ lakh of rupees every year. At the same time his family members were
below ten.74
If the attempt of the Nayar became successful, hundreds of
families would suffer out of it. They would lose their houses and the land
they cultivated.
During the period of the Court of Wards and before, the Kavalappara
family was held in much esteem and love by the tenants. But the Mooppil
Nayar who assumed power from the Court of Wards evicted many a tenant
and brought their land under verumpattam. He increased the michavaram.
The forest planted by the tenants were confiscated by him at the time of
polichezhuthu by giving a nominal compensation. This was greatly resented
by the tenants. The Mooppil Nayar who succeeded him followed the same
policy and began a speedy eviction of tenants.75
Thus the Kavalappara
Mooppil Nayar could implement the provisions of the Malabar Tenancy Act
so as to be favourable to him. This instance shows that the Malabar Tenancy
Act was not having the desired effect for the tenants and the tenants wanted to
rectify such defects in the bill. From the very introduction of the Act the
74
Mathrubhumi, 12 December, 1929. 75
Mathrubhumi, December 12, 1929.
283
janmis used to submit petitions against it to the Madras Legislative
Assembly.76
The members of the Kavalappra family were involved in the
contemporary Kerala politics during the early 1960s. In 1962 Chief Minister
R. Sankar came to Kavalappara palace as a guest of the Mooppil Nayar. Then
the Mooppil Nayar is said to have given a gift of a diamond necklace to R.
Sankar. It is said that this was for securing certain vested interest by the
Mooppil Nayar and the story of this diamond necklace created much hue and
cry in Kerala politics. Ultimately it became one of the causes for the fall of
Sankar Ministry. However R. Sankar denied the news of this gift.77
Thus it is clear that during 20th
century the Kavalappara Mooppil
Nayar and certain other members of the family were deeply involved in the
social and political affairs. Their involvement in nationalism and politics and
their works in the social and cultural fields were as individuals and not as a
corporate group or tarawad.
The foregoing accounts show that the members of Nayar tarawads cut
across the boundaries of the tarawad and locality and worked for the cause of
society and nation. The change began with the introduction of English
education which has been a catalyst for social change. Those who went
76
Mathrubhumi, January 2, 1930. 77
Pattom G. Ramachandran Nayar, Nayar Samudyathinte Ithihasam (Mala.),
(1987), Thiruvananthapuram, 2005, p. 357.
284
outside their locality and region came back with remarkably changed ideas
and outlook. This change has been the cause for the decline of
marumakkathayam and joint family. It is individualism that made them rise
against the karanavars and sue for the partition of the tarawad property. The
educated young men in the tarawads had been often in the forefront of social
and educational reforms during the early decades of the 19th
century.
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