3.2. The Stress on Local History was made by this author in 1978 and has completed a work in 1987. The dissertation was concentrated on local history of Calicut  taluk , where the erstwhile Zamorins Capital, port and fortification existed.

Part I

The Problem of Malayalan and Malayalam the land.

3.3 In such an approach, the question of the identity of people of Kerala becomes a point of discussion. Even though the land and people of the western part of Western Ghats are called Kerala and Malayali respectively, No authentic analysis of the prob­lem has been done regarding the Malayala Identity. The relation of the area to other parts of the early Tamilakom is evidenced by Sanghom literature and the land was generally segmented as Kuttanadu, Kudanadu, Pulinadu, etc. during the Sanghom age. These segments lay on the west of western ghats, and early migrations of various groups of people to this segments were through Palakkad Gap, the only opening on western ghats in the eastern part of the three segments. The gap is opened to Kudanadu (the name is supposed to be given by the settlers in the eastern side of the ghats) or western country. The present Nila river valley as a whole comes under Kudanadu. Southern neighboring land of Kudanadu was Kuttanadu, where the second Chera rul­ers (Cheras of Mahodayapuram) established their capital on the western coast at Cranganore. The northern neighboring land was Pulinadu, supposed to be ruled by Nannan of Ezhimala(noted in the Sanghom literature) in the beginning of Christian era, and during the period of Kulasekharas. The area under investigation was ruled by Kulasekhara Cheras during 9th cAD to 11th cAD. After the decline of Kulasekharas. almost all of Kuttanadu, Kudanadu and Pulinadu up to Badagara beyond Calicut in the north became under the rule of Zamorins of Calicut.

3.4. Eventhough Kuttuvar, lived in Kuttanad, Kutavar in Kutanad and Puliyar in Pulinad and their leaders were named Kuttavarkon, Kutavarkon and Puliyarkon re­spectively. there is no reference of Malanad on the western part of western ghats according to historians. Some ,Ire of view that there were Malayalal}s in the Tamilakol1l and the name of their living ,lreas in the Ghats was Malanadll.l~ Anyway there are clear epigraphical evidences of 10th cAD to prove that the people who occupied the land between the present Alleppey district and Malappllram district were   Malayalans . Thus naturally their land was Mala and when it is suffixed with nadu formed Malanadu. Those people settled in Malanadu were called Malayalans, where the suffix "aluka" means to settle down. Hence the problem of identity of Malayalan, the people who settled in the present Kerala is to be viewed seriously. It is pointed out that a tribal groups by name Malayalan is even now live in Kollimala, near the earliest settlement of Sanghom Cheras.

 

3.5. The problem of identity of Malayalans is to be enquired based on their anthro­pological nature, settlement patterns, living style, family system, occupations and such aspects of culture. Some unique characteristics of the linguistic expression and the nature and structuring of prehistoric monuments of the settlers on the western ghats are pointed out by scholars and hence the settlers might have their own evolutionary stages under the peculiar circumstances of habitat of Tinai system.

Tinai System and Malaya/ans :

3.6. The concept of Tinai ecozones in the Sangom literature cannot fully hold good for the nature of Tinai in the Kerala context, and this peculiar nature of tinai mixing (tinai mayakkam), had its own influence in the settlement patterns of people of Kerala. The tinai mayakkam, and development of dispersed type of village system. The 'Tinai mayakkam' menpulam and vanpulam of Kerala shows remarkable differ­ence with such situations of other southern parts of the mainland or other parts of the early Tamilakom. Hence in the analyses we have to put forward a basic observation that the nature and living conditions of the mainland had influenced the settlers of Kerala and helped to create the-ir own identity as Malayalan, with their own settlement patterns which promoted the evolution of Tarawads, joint family system etc. in Kerala.

3.7. People who live in the Tamil land is Tamilan and those who live in Telugu country is Telegana etc. and Malayalan identify those who live in Mala country. Mala+alan, means one who live in Malanadu another name of the land. It clearly shows that the name of the land was Mala and not Kerala.

The Malanadu culture: The present analysis is thus directed to understand the cultural evolution of Malayalan. Malanadu culture and not on Kerala culture the culture of settlers of the land on the western part of the western Ghats with special stress on Nila river valley. where toponyms reflect Kudanadu in some village names.

3.8 The analysis of epigraphs related to Cheras of Mahodayapuram reveal that there existed Nedunganadu, Valluvanadu, Nedumpurayurnadu etc. in the river valley, which was called Kutanadu (Western country) during Sanghoms period (upto 3rd cAD or 4th cAD). The name of Kutanadu is still in use in the area and the eastern part of the nadu is situated in Palghat Gap, through which the Kutanadu has its contacts to other parts of the Tamilakom.

                                                                               

3.9 In the Chera epigraphs and some Tamil epigraphs of 10th cAD there are refer­ences of Malayalans who lived in: Kutanadu. The epigraphical evidences reveal that the people who lived in Kuttanadu and Kudanadu were Malayalans. It is to be noted that according to historians the south of Kuttanadu was ruled by Ay kings and north of Kutanadu was ruled by NaIman of Elimala (Puliyarkon). The Cheras rule existed only in Kutanadu and Kuttanadu by 8th cen.AD, The cheras established their capital at Mahodayapura (Cranganore) on the western coast, near the present Cochin Port.

3.10. A rigorous analysis related to many aspects of the tinais in the Kerala context, evolution of family system under the title Taravad or ancestral household and the like along with the problem of Malayalan was made and 9 research papers were under publication.¹⁹ Three of them are published; six of them are under publication 20. Many problems of feudal family system, especially joint family system wide spread on the Nila River valley is analyzed in these papers. A research scholar, Mr. Mohanakrishnan is working for his Ph.D. under the principal investigator, based on the works of M.T.Vasudevan Nair, the Jnanapeedom laureate and M.T. is a native of the Valluvanad. His works are thickly packed with cultural trends of the valley especially related to the joint family problems. Malayalan and his characteristics developed under the peculiar nature of habitat, which produced the joint family system matrilineal system, caste hierarchy and heroism etc. are elaborately discussed in the said papers with available evidences. This collection of papers is thus form the basis for analyzing the geopolitical system, feudalistic way of rule etc. existed in the valley.

3.11. Formation of feudal families in the area it has been analyzed on the basis of some selected families in the area thus become necessary and they represent some special features. Apart from the problems related to habitat, a major part played by the Chera rule and later rule of Utaiyavars are the 'political factors' which brought specialties of Malayalan. The study is based on four or five types of families identified on historical perspective (1) Utaiyavar families (2) Sthani families (3) Families'

 

of privileged groups, Brahmins and others. (4) Families of unprivileged groups·  Sthani families under Zamorins __

Punnasseri Nampi.

 

3.12.. The history of family of Punnasseri Nampi goes back to 15th cen. A. D, who are supposed to be the legal advisors of the Zamorins of Calicut. A monograph on the historical evolution of the family and its political power has been prepared. The: importance is that, the analysis throw light on the Brahminical and political power of the family, land ownership, administration of private devaswoms owned by such families. This has been done based on the Punnasseri manuscripts (390 palm leaf bundles or Grandhavari). Some very important manuscript:;

like Vyavahara mala, agricultural folk song etc. are also brought to light from the Punnasseri collections.

3.17 A Vyavaharamala is a codified form of legal codes for feudal administration, written in Sanskrit. It consists of more than 1100 slokas in Sanskrit. The manuscript has another importance in the history of Kerala literature as the first Malayalam trans­lation of the work with the original legal scriptures. The work was compiled from Sanskrit niitisastra texts in AD 1816. The earliest translation of the work thus also was produced in 1816. Yet another copy of the work is also collected from Trichur. during the investigation, probably an earlier work compared to the one collected from Punnasseri manuscripts. This works will throw some light on the feudalistic adminis­tration of land, when compared to the administrative decisions seen in the Zamorins archival materials available from 15th cen.AD.

2. Venganadu Nampiti.

3.18. Another investigation on family history was on feudal chieftains of Venganad, a ruling family who had special powers to preside over the Yagas and Yajnas con­ducted during the 15th and 16th centuries and later periods. The study in the form of a monograph has not yet been published. The preliminary work on the subject was conducted before the implementation of the project. At present, many more important historical facts were added and are being published ion.

3. Vella and Vilwa mangalam :

3.19. A third work was on an important Brahmin family by name Vella. This has two parts, one deals with the original text in Malayalam written in 1710 AD and 1781 AD by name the "History written by Vella" and the autobiography written by Appatt Atiri. The manuscript is published with notes and introduction. This is the first indigenous record on Haidaralis (Mysore ruler) attack on Malabar.  This author located the manuscript in 1981. But the study and publication is made· in 1999. This manuscript· is the first Prose literary work of Malayalam. The impor­tance apart from this is that it gives some idea of the forces behind the emergence of healthy Brahmin families in the valley, with the help of some sanctificational aspects and involvement in feudal chieftains administration.

3.20. A thorough analysis based on toponymical, archaeological and ritualistic evi­dences, it is almost proved that the family by name Vella and its branches by name tekkedom formed the ancestoral house of the Great poet of 12th cen.AD, Vilwamangalom or krishnaleelasuka, who contributed much to the Sanskrit poetry of the Kera1a literature.

4. Tarakkal, Kutiravattam, Desamangalam etc.

3.21. A fe'w Muslim family history and Ezhava family history, along with a few feudal families who were administrators under the Zamorins rule during the medieval period are also under investigation to understand different forces which brought the feudal family rule far and wide in the valley. Among them tlle study of Tarakkal, Kutiravattom, Alvancheri and Desamangalam are almost over.

5. Valluvanaii, Vettom and Desolllangalam.

3.22. Works on the Valluvanad cheiftaincy and Vettom theiftaincy is also under­taken and research papers are prepared. The papers are unpublished. A history of Desamangalom IIlom, a powerful Brahmin feudal chief is collected, which is impor­tant in the study of Brahmin families. The manuscripts is written in 1930, by a great scholar PV Krishnavarier. Thorough investigations related to this is being done.

Saivas. Vaishnavas and Jains.

3.22  Panniyur and Sukapuram, two powerful Brahmin settlements of original grama settlements in the valley has special significance in the political activities of the val­ley at least from 13th cen.AD. Panniyur was Vaishnavites and Sukapuram, Saivites.The feud between them ,:xisted for centuries, and still the feud exists. There wert' prosperous Brahmin settlements with Gramakshetras and families under each settle­ment and they conducted Yagas. The families in each settlement is identified and 300 f?milies are there in the Sukapuram faction. It is said that ther~ v:~re more than 300 families under Panniyur faction. But the investigation proves that at present there are only 33 families. The reason for the feud is still unknown. As far as the pre'sent primary investigation is concerned" the circumstances suggest that it was nothing other than the feud between Saivas and Vaishnavas. These Hindu religious sects were powerfully spread on the valley even in the Kulasekhara rule during 9th Cen. A.D.

3.23. From an analysis of S preaGing of Brahmin settlements in the Nila valley, it is seen that not a single original Brahmin settlement is seen beyond Ongallur to­wards east and reason is assumed to be the settlement of large Jaina groups seen there and their anti Brahminical nature.

3.24. The situation of Saiva-Vaishnava feud in the valley was put to rigorous inves­tigations recelltly by the Principal hi \/e.stigctlor. Tht.. enquiries were based on the temple Tiruvittuvakkode, praised in the Alwar Tirumozhi of 9th-Cen.AD. The temple is seen praised along with other Vaishnava centres of Tamilakom. There were 13 Vaishnava tirupatis or Patal Petta temples in Kerala. Only one Saiva temple is praised by Saiva Nainars. This Saiva temple is at Tiruvanchikkulam, on the river mouth of Periyar near Cranganore. Among the 13 Vaishnava temples two are on the banks of Nila.

 

They are Tirumittakkode and Tirunavay. Both of them were well established by the 9th Century, and Kulasekhara (Alwar) of that period personally visited Tirumittakkode and praised the temple in his famous Alwar Tirumozhi, along with Srirangam, etc

3.3.2. The Vaishnava Saiva feud existed in early original Brahmin settlements even during 9th and 10th Cen.AD. A case study was conducted at Iranikkulam temple com­plex on the bank of Periyar, near Chera capital at Cranganore. The settlement was of Saivas. Because of the feud between the families, 33 families are said to be left the settlement and migrated to a locality south of it and established a new settlement by name Ilibhyam. It was because of the interference of great Vaishnava settlement at Tiruvalla, with Vaishnava grama kshetra. Epigraphicalevidences show that, the Tiruvalla settlement amalgamated Iranikkulam grama under their power and some Vaishnava Brahmin families brought from Tiruvalla were given the charge of the temple Iranikkulam. A major Vaishnava family mentioned in the epigraph, still continue in charge of the temple from 10th Cen. AD. is now identified. The identification of the family and this peculiar nature of feud has been brought to light by this author .. Along with this the earliest references of Mulikkulam Kacham a trial system and Pulayas or agricultural labourers are also brought to light.

3.3.3. These type of activities of Vaishnava Saiva feud are thus to be expected in Panniyur and Sukapuram feud on the banks of Nila. Such feuds were promoted by the rulers of the land  obtain politcal gain is  also: evidenced by Tirumittakkode temple epigraphs and (1st Cen.AD and Zamorins archival materials of 1st Cen.AD). Some aspects are seen mentioned in the history written by Vella, noted earlier. The family belo:lged to Panniyur Vaishnava settlement. Even the Vaishnava teITIple at Pannivur was completely destroyed by the Sukapuram Saiva b.ction in. 12^th or 13^th Cent~ry. Behind the two factions, Vaishnava groups are seen supported by Zamorins and gaiva groups by Cochin rulers. This was with the aim to get control over the fertile lands in general and fertile paddy fields on the river valley of Nila. Trade prospects were also their intention. The support of Brahmin settlements were a desideratum for chieftaincies to attain the political gain during the medieval period also.

Tirunavay and Mamakam

3.3.4.1. Tirunavay is important because of its prestigious temple festival of Mamamkam. Such festivals are even now conducted at Tiruvorriyur and Tirukostiyoor in Tamilnadu with ritualistic dimension. The Mc.mankom festival is noted by Tirumankai A-lwar in 10th Cen .AD. In later periods - during the reign of Zamorins - . th~ chieftains transformed it to a trade festival to attain political gain and to acceler­ate trade activities. The ritualistic Mamamkom was reenacted twice in 1998 and 1999 by the initiative of Principal Investigator with the help of some voluntary organiza­tions to make awareness of the trade of mobilization of local markets well knitted under the pretext of temple and river festival by the Zamorins of Calicut. The reen­actment was under the collective participation programme arranged for the UGC project. Reports are enclosed. The Mamamkom reenactment took place after 223 years after the last royal Mamamkom conducted by Zamorin of Calicut in 1766 - 67.

33. Tirumirrakode and Muttarayas:

3.3.4.1. The Tirumittakkode temple epigraphs are one of the most important docu­ments as far as the political and cultural situation of Nila river valley is concerned. This erigraph is the ol1ly evidence tv prove the Chola supremacy in lOth Centt.;ry AD in Kerala, which in turn accelerated the fall of Kulasekharas of Cranganore. The Alwar Tirumo?;hi itself reveal that Kulasekhara, the Chera king came over to the temple and prayed the diety for a helping hand. It is suspected that an idol in the form of a 'Sanyasin' seen in the temple complex worshipped as Dharmaputra, the eldest Pandava, is none other than the idol of Kulasekhara, placed by some devotees in commemora­tion of the visit of the royal king. However, the epigraph says that Cholamuttarayan with his army came over to Tirumittakkode (Tiruvittuvakkode - a place were Vittuva or Vishnu is worshipped) and the Vaishnava temple was brought to his custody. The 'Cholasenapati' was the army chief of RajendraChola of the 10-11th Century AD. He came aver to Tirumittakode, conquered the area where Valluvanadu Utaiyavar had their 'original ancestoral house at Arangot, a neighboring village and the temple com­plex. The Chola muttarayan constructed a temple of Siva in front of the Vittuva temple itself so that the front part of the Vittuva temple is barred from visionof the devotees. The tt.mple - (Siva in the Sanctum Sanctorum in front of the Vishnu's Sanctum Sanctorum - a twin 'Sreekovil' system) is a unique architectural pattern of temple construction seen at Tirumittacode. This peculiar dimension of the Saiva- Vaishnava feud .and Chola - Chera war has not yet been noted by scholars.

                                         '-                                   

Aryasaivas, Muttans, Moothar and Jains :

3.3.4.3. Another important aspect is migration is of trade communities to the river valley is also derived out of the Chola epigraph in later field work  . The field workers Sri. Gupta and Sri. Padmanabhan of Srikrishnapuram Panchayat, on the northern bank of the river Nila has brought to light various aspects of Traders (Tarakans - a title given by Zamorins of Calicut in the 15th Cen.AD.) called Muuttans. Muttans came over to the vallley from Coimbatore, on the banks of Kaveri river. Even today thy perform their rituals of ancestoral ceremony’s at Coimbatore on the banks of kaveri .

This social group has a peculiar social heirarchy, and the same too is anti Brahminical.

 

They are a special group of Tamil traders who were given special customary rights and settled them at Srikri shnapuram arid Katampazhipuram areas for promoting trade, since the settlements are in the area where forest produces of western Ghats were collected. The enquiries are being done to evaluate the situation.³⁷

Saiva Vaishnava feud. Jains and a Myth.

3.3.4.4. A very important folkloristic aspect related to the developments of Saiva Vaishnava feud is also to be noted here. A myth by name "Parakipetta Pantiru Kulam" (12 children of theParaki) has enormous gravity and deephooted cultural influences in the valley. The children of Paraya women (a lady of th1e out caste - the lowest group of people in the social hierarchy equivalent to Chandala) belonged to various castes in the caste hierarchy of the Kerala caste concept. Brahmin, agriculturjst, Paraya, trader, carpenter, salt trader, etc. are some of them included in the story as children of the same father and mother. Father belonged to the highest group of Brahmin, a Rishi by name Vararuchi. One of the sons of Vararuchi born in Paraki was Melathol Agnihotri, who settled in Melathol a village on the banks of Nila. Agnihotri was a Vedic Brah­min who conducted 99 yagas by name Agnihotraw. The traditional Agnihotra yaga has been conducted in the second half of the 20^t Century under the leadership of Vedic Brahmin families of the valley, sponsored by Prof. Stall. The yaga settlements are still alive in the valley. One of the sons among the twelve children of Vararuchi was Pakkanar, another out caste member. This story is well knitted and interrelated be­tween brothers and sisters. They used to assemble at Vararllchis house on the riverbank according to the myth to conduct annual ancestral ritual Bali. The core of the story, with all its socially deep rooted demonstration is that all these children, when they were sleeping in the house in the night before the sacrifice (Bali a death cer­emony conducted yearly for their father Vararuchi) appeared to be in the form of "Chatur Bahu Vishnu". The concept that all these twelve children, born in various hierarchies of social order under caste system was none other than Maha vishnll: or the incarnations of Mahavishnu, the supreme deity of Vaishnavas. This throws light to the Vaishnava trend to brinf: all people under the fold of the Vaishnavism. Various aspects of the story is being enquired and many village wise enq uiries to collect data is almost finished by Dr. Rajan Chungath, deputed for this particular fieldwork. He has prepared photographs of some of the areas where the story is alive and has enu­merated different shades of the story and the relation of characters supposed to be existed with the village.

3.3.4.An important dimension of the story is that the ancestral mother of the Karakkat Moothars ancestors was Karakkalamma, a deity worshipped in Tamilnadu ~Lord worshipped in the form of Durgal at Karakkad, a temple. Thus the situation reveals that the vaishnavites story has another dimension where the trend to integrate Jainas (who later are seen as Aryasaivas) was also very strong. Karakkalamma is the only daughter of Vararuchi.

Aspects of Great Culture under Survey:

3.3.5. There are some basic papers with. stress on Vedic and Brahmin culture spread on the river valley in the early and medieval periods These papers form the basic evaluation on the fusion of culture in the Nila basin and points out the dimensions of non-Aryan, non-Dravidian fusion, Saiva Vaishnava migrations and impact of Jaina and Buddha religions in the area. This aspect - especially Jaina and Buddha religious interferences deserve micro investigations. However, the area has not yet investigated at grass roots level by the investigator except a Case Study based on Karakkatumoothar. The deep rooted Ayurvedic tradition of the river valley directly related to the avail­ability of medicinal plants, Shrub collections which in turn shows the peculiarity of the Bio-system of the area and habitat. Some peculiar situations and Bio-system seen at Vaniamkulam, the Kavalappara reveals that there were Jain traditions and it might be related tothe availability of medicinal plants too. The Ezhuthacharis are also settled there: Some field work has been taken up and materials related to family history of Vaidyamadom the traditional family among Astavaidyas who were the Ayurveda Acharyas of Yajna performances. Some enquiries have been done on other Astavaidya families like Pulamanthole Moose, Alathur Nambi, etc. It is well noticed that the wide spread Ayurveda tradition has very deep roots in the area and it had a glorious past and unique quality in earlier days and the system had spread throughout Kerala from this valley. Buddhists and Jainas had practiced this type of medicines in Kerala connected with their Viharas,alld later Brahminical cult and temple organiza­tions adopted the system into the temple complexes. The type of treatment with reli­gious rituals are even now· practiced d1 temples of Kerala. Early tribal system of medicine is also prevalent in t he area.

Ongoing studies on art. architec ture and Folkculture :

3.3.5.1. Basic discussions of Vedic cult and spread of Sanskrit tradition are included in a set of papers in this collection. Vedic tradition, technical literature. literary criti­cism and grammar, temple classical arts like Koothu and Koodiyattam. Sanskrit lite erary tradition etc. is the mojor discussions. Hundreds of families with support of Brahminism and feudal chieftaincies flourished in the valley and engaged in the growth of these cultural factors of Vedic and Puranic representations. The fieldwork to identify the families their traditions and contributions are taken up with the help of the basic data provided by scholars of these fields. Apart from this survey, Studies on mural paintings of the valley, temple architecture, renowned classical art Kathakali. Tullal, Chakyar Koothu. Nangyar Koothu, etc. are being surveyed and studied with the help of eminant scholars ill each field and with the help of Kerala Kalamandahn . and Sadanam, the two famous institutions situated in the river valley. A programme to study and survey these fat tors of cultures is envisaged and a few scholars and fieldworkers are collecting datil for the same.Documentation and collection of visuals

 

of the art forms and festivals of temple centred and folk performances being done. The visuals of folk arts, along with a study of them is being done by Nattarivu Kendram, Trichur under the supervision of Dr. C.R.Rajagopal, an eminent folklorist. More than sixty visuals were collected in the documentation form by a voluntary team for which the technical advisor was the PI of the Project. A number of them were presented through the National network of Doordarsan too. The PI along with a team visited the places and the PI gave necessary descriptions to many items. Dr. Raman Bhattatiri of Vastuvidya peedom, Calcut, has completed a survey and analy­sis of a few temples to identifv Dravidian, non-Dravidian elements and peculiarities of temple architecture in the valley. There are three basic papers on archi tecture in the collection. One of the paper deals with the Vastusastra, its social relation and architectural patterns of early feudal families in the river vall'ey based on the Nalukettu, a supposed Keraliya architectural pattern of residential houses. Another paper gives the architectural patterns of temple Sreekovil, Gopura, etc. Dr.Bhattatiripad has stud­ied the Tirumittacode temple and has brought to light the Chola influence in architec­ture in the shrine of Siva, establishing the reference in the epigraph that the Siva shrine was constructed by chola muttaraya in 10th Cen.AD.

Aspects of Transformation of Malayala family:

4. I As noted earlier. we mllst obtain at least some knowledge about the habitat resources, inter and intra relations of settlements, settlement patterns, etc. to under­stand the social formations and the cultural transformations through centuries. These factors and many other are there to produce various centr\petal and centrifugal forces of socio-economic socio-political and socio-cultural evolutions of early and medi­eval periods. In the Keyala context, where segmented village systems, superimposed village structures,'extraordinary mixing of Tinai divisions, self dependent nature, etc. exist and make the situation more and more complex, the range of cultural transfor­mation is very high. No attempt has been taken up in Kerala to measure the range except a work on Calicut done by the PI of this project in 1978-87 period based on ONOMASTICS.

           4.2      The cultural geography of the valley can be investigated only with a back-ground understanding of the evolutionary stages of village systems in Kerala: the. only analysis of this kind is studies on Calicut area. The problems analyzed on thebasisof investigation of Calicut Geographical area has brought out the following factors:

(1) settlement patterns of Kerala, (2) different stages of urbanization of the area, (3) factors of habitat and their relations to the evolution of the villages and later, urbanization frends, (4) structural patterns of rural, semi-urban. urban areas and evolutionary stages of tht' port and capital city of Calicllt, where the Zamorins established their administrati\e centre.

4.3 The range of such forces, their relations to the evolution of the segmented feu­dal families, and villages, later urbanization trends structural patterns of rural, semi urban, urban areas, evolutionary stages of a great port of international status and the power structure which controlled the geographical area under their capital at Calicut Port are all studied earlier by the principal investigator for his Phd dessertation.

4.4 All these observations have much importance in the investigation of the river valley of Nila also. The analysis already made on Calicut area thus give some theo­i'etical frame work to apply Oil a more \-"ider geogr~phical unit -- a river volley. The valley was under the rule of Zamorins of Calicut at least from 13th Cen.AD. upto 18^th Cen.AD. and hence the geopolitical forces created by the same chieftaincy who ruled over Calicut area is to be evaluated. Any scholar has not yet analyzed this part - the political administrative forces exerted by this major chieftaincy. It is a tragedy that no other polit ical power of medieval history of Kerala is also put to rigorous analysis to identify various centripetal and centrifugal forces exerted by them in various parts of Kerala and thus comparative study in this direction also become impossible. The major difficulty to investigate the Nila problem is that nothing has been done by scholars in a scientific way, with the help of medieval records and field data, to understand the "society" existed in the Kerala during early period or medi­eval pericd,

5 For the first time, the analysis of the earlier socio-political situations:: in grass root level has been done to understand the Nila valley. Society on the basis of (I) Calicut studies (2) Zamorins administrative records and (3) Field data. Thus the present analysis of Nila valley society become a continuation of Calicut studies, with due consideration of special featmes of Nila river valley.

           4.6      The details of the UGC project and the assistance given to the PI for doing tbe analysis is also acknowledged in the work. The work has 23 chapters, It is under-: publication by the State Institute of Language, Govt. of Kerala. A paper evaluating the cultur{t; evolution of medieval Kerala has also been prepared and p\lb]i~hed. The paper reveias that cultural transformation of an area will be effectively brougbt by the forces of socio-political conditions. This forces will control the economy, social hierarchie:, and customs and manners. This has been brought to light in the paper "Cultural evolution of Medie\ al Kerala"- Botb are interrelated witb reciprocity.

4,7 it is to be noted that Brahmin settlements, spreaa of temples and temple centres administ:'ative units and political interference of cbiefta'i"ncies were the forces behind the tran,sformation of the basic tribal and aboriginal culture of Malayalans of the' valley which paved the \vay for cultural fusion. This interferences on the NiJa river valley can only be viewed with the help of analytical studies of the Zamorins palace records pertaining to the period of 15th AD to 18th cAD; to bring out the medieval political :listory, There are a few papers related to this political developmc~nts and geopolitics of the area. But the analysis of the Zamorin records of administr;:tion has now brollght out many unknown aspects of the social formation in the area. The PI has brought to light these records in 1978 and has published a number of research

 

papers on them earlier. A book by name the unknown pages of Zamorin's history was also brought out, evaluating the importance of the records. The necessity of rigorous researches based on the records was also brought to the notice of the Scholars. But no serious attempt was made till recently. Thus the PI proudly give the details of the studies, based on these records of international importance.

4.8. The rigorous analysis gives the situations of the societal and cultural factors enumerated below.

a. The identity of people Gf Kerala as Malayalan is an important one. This can be traced back to 9th cAD with recorded epigraphic and literary evidences.

b. The separate identity is reflected even in archaeological monuments, linguistic expressions, myth and worshipping system, etc. hence this has strong relation to the nature of land and resource~ of the area.

c. The Chera's of Sanghom had depicted their concept of power distribution system based on Kulam and the eldest of the Kulams as the head. The myth related to the Cheraman Perumal has thus some historical dimensions.

d. The sanghom references of local chieftaincies and petty chieftains and the lower hierarchical factor 'Kilar' in village level has some significance in Kerala context. Ur, Uran, Utaiyavar and the like are seen continued in the rule of Cheras of Mahodayapuram with somt' differences. The continuity and change are to be viewed to trace back the depth of the roots and to identify the core problem.

e. The 'Kula' concept is seen reintroduced by second Cheras incorporating it to their titles. Their ancestoral family at Karurvanchi is also in their memory. Some signifi­cant signifiers of these situations are to be more rigorously enquired with well based Tamil studies on the problem. The hereditary right problem arises out of it which is one of the major factor.of cheiftaincies rule and power structure.

f. The Utaiyavar system with the central power as Kulasekharas at Cranganore must be rigorously analyzed and to be scientifically correlated to the later periods of Chieftaincies in Kerala. The study must be based on comparative observations of Sanghom period regarding the power structure, Tinai formation, local ruling system. migrations of various groups of people to Kerala. It is thus highly necessary that the Tamil counterpart must be analyzed considering the Kerala context by Tamil scholars.

g. The Tinai concept and the Kerala Tinai model is also-to be put into micro studies because this is the problem of 'habitat' in general. The absence of conspicuous Tinai segments, highly mixed Tinais, micro-segments of the land as small fields and the growth of settlements in ,he micro-segments in the form of dispersed nature with one family in a field as the smal!est social and village unit etc. are very important factors of basic social formation of M alayala nadu and Malayalan's.

 

 

4.8.1. The evaluation of these factors and many others show that the growth of settle­ments, emergence of local powers and economically and otherwise well established single families - even with architectural specialities, worshipping system, family set up etc in highly segmented pattern in all aspects provided a separate identity to the land and people. Malayalanadu is a compilation of micro segments of enormous fac­tors integrated into an Organic Structure due to some evolutionary bonds of political power, economic structure and customs and manners.

Malabar Studies.

4.8.2. The early and medieval geopolitical situations and the influence of political interference on society in the valley and related problems are thus analysed in this second part of Malabar Studies. They are the following

           (1) Migrations of non- Vedic groups of people

(2) Migrations of Vedic groups

(3) Groups of people who are involved in trade, commerce and such other activities other than agriculture and temple centered land administration.        [II]

(I) Early political divisions, rulers and their activities - Kulasekharas of Mahodayapuram and their feudotaries call utaiyavar

(2) The emergence of Utaiavars as Lokers of the area under the tide Swaroopams

(3) Emergence of restructured political administrative machinery with very high stress on temple centers and Cherical administrativie groups

(4) Land administration during the Utaiavar rule

          (5) Emergence of social hierarchies based on investiture functions distributing power, economic authority, hereditary request and special customs and manners

(6) Spreading of caste rigidity and caste hierarchies

(7) Degeneration of politically centralized administration and disintegration of society due to the emergence of wide:.;pread centripetal forces of feudal families in overwhelming number

(8) Formation of a high segmented and fragmented society and its evolutionary stages.

(9) Segmented land ownership patterns,

(10) Decentralization 01 power structure of Utaiavars,

(II) Emergence of innumerable local power structures deep rooted in customs and manners,

(12) Hereditary rights and centralization of money and power in 'feudal' families (13) Changes of village structure and early trends of urbanization

(14) Original settlements and the people

(15) Super imposition of new village patterns over the original settlement patterns etc.

 

 

4.8.3. The basic papers touch the problems only in general. The approaches are of segmentary nature. However no rigorous analysis is available. The studies have to be interrelated in the form of an organic study under some major heads. The major ques­tion is how the social, economic, cultural and political aspects surveyed in the papers emerged out and how the resul tant force acted as a catalyst in the restructuring of the society and culture. The formation of society is not a static one; it changes and trans­forms due to the vertical and horizontal forces acted upon the society. By correlating all the aspects and corroborat ing them with observations and findings of different branches of knowledge, we may be able to obtain some glimpses of the organic nature of the society and its major evolutionary stages.

Advanced investigations under the project:

4.8.4. Keeping this in mind, with the help of manuscripts and archival materials be­longing to families and feudal chieftaincies some grass root studies are made by the principal investigator under the project. The work done is under publication by the State Language Institute, Govt. of Kerala under the title Malabar Studies.

4.8.5. The chieftaincies and other political power structures that emerged in Kerala and their interferences and forces on the society are to be analyzed in this background. The problems of power structure and the function of factors of the structure during the medieval period is clearly visible iJl the rule of Zamorin:-:: of Calicut. The system effectively worked even by 13th Cen.AD as evidenced by the epigraph of Muccunti inscription of Punturakon, the ancestor of Zamorins of Calicut. This means the Utaiyavar system existed during the second Chera period emerged out with great force within a very short period after the fall of the second Cheras in the first quarter of 12th Cen.AD (1122AD). The epigraph is seen at Muccunti mosque, one of the I1Llclei of Calicut port. The permissions landed properties and previleges given to the Mus­lim traders through this inscription has its roots in the second Chera period. The second Cheras had given such previleges to Christians and Jews in 849 AD and 1000 AD at Quilon and Cranganore ports respecti vely. This shows that the strategical for­mation of maritime trade activities of chieftaincies had earlier prototypes. The situa­tion is that tracing back of the problem to Chera period throws₄Pght to .Chera system of maritime trade which has not yet been fully brought to light. The Chera epigraphs reveal that the rulers had given privileges to representatives of foreign religions, who were active maritime traders. The leader of the Christian community was given per­mission to establish their church at Quilon; the leaders of the Jews were also given sllch priv-i!eges. Punturakkon, the ancest0fs of Zamorins of Calicut, had fo:lowed the system, distributing privileges to leaders of Muccanti Mosque and later gave official status to Kadi the head of Calicut Mosque in ceremonial rituals of chieftaincy, and leader of the Muslims was given the status "Sahabandar Koya" through investiture function and encouraged the community in maritime trade. This official was head of the port, as evidenced by the Chinese records of 13th and 14th centuries.

46.    Recent case study of Vaniamkulam and Kavilappara swaroopam reveals,  Cheras of Cranganore had Nagarams and Nagaratars widely .spread over in the internal areas. The existences are explained in Part C. Zamorins also gave privileges to such Nagaratars and trading communities like Tarakans and Moothaars .

 

The investiture ceremony itself is clearly described in later records of the Zamorins archives. The reciprocity here is that, the system was evolved by second (heras and with necessary changes, continued even in later periods by chieftaincies. Some kind of investiture functions of ritualistic character might had been there when Cheras distributed such privileges to Christians and Jewish leaders. This has not yet been known and hence remains to be unearthed. The major differences in the area of trade noticed at present in the comparison of Cheras and Zamorins are:

1.      The Calicut Kaati (leader of the religious group and mosques at the pon) and Sahabandar Koya are part ilnd parcel of the Zamorins administration with heredi­tary rights and ritualistic status.

2.      The hereditary right evolved from the 'Kula' system existed during Sangam pe­riod had been carried over to generations and through which 'Kulasekhara' system flourished far and wide. The factor obtained ritualistic and political stability by l2^t Cen .. AD. The system reveals incorporation of religion other than those ex­isted in tbe main land, fused with the religious hierarchies of the land. This fusion process achieved high momentum during the administrative restructuring effected on strategic and maritime trade prospective measures by the Zamorins of Calicut.

3.      The range of the fusion is very important. The Calicut Koya, according to Chinese references was a leader of Persian Muslim community settled at Calicut port. He and his followers were seen obtained land and port facilities along with worship­ping centers on south western part (Nirurtikon) of the port city and capital (Rajadhani) as per vastu scriptures. The family, with hereditary rights still exists close to Muccundi Mosque. Zamorin's rule evidences that maritime trade itself was based on religious ritualistic dimensions. There are instances which prove that trade decisions and related correspondences were made on the disciplines of Hindu religious ritualistic ceremonies. The chieftain with all royal paraphernalia seated in front of a lighted lamp in the midst of all officials writes letters to Mecca and decides to send ships to Mecca. In the same way. the investiture cer­emony of Sahabandar Koya and Kaati by name handing over of 'Talekkettu' (tur­ban for wearing on head) with all royal status is also seen. The Calicut Koya was given the privilege to stand on left side of the Zamorin. when he attended the Mamamkam festival at Tirunavaya temple in the Nila river valley. The problem of cultural fusion of Nila river valley is thus powerfully interrelated to Zamorin's political strategies.