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.