SOCIAL AND CULTURAL STATUS
1. Historical and Cultural Background
Payyannur is believed to have derived its name from the place associated with Payyan, another name for Lord Subramanya, who was regarded as the presiding deity of the region. Payyannur Pattu, an incomplete and anonymous narrative poem, is considered one of the earliest literary works in Malayalam. Hermann Gundert made certain references to this work. The town of Kachil, mentioned in the poem, is believed to refer to Kavvayi.
Before Payyannur emerged as an important urban centre, Kavvayi served as the principal centre of the region. Evidence of Kavvayi's historical significance as a port town can be found in old postal covers and certain ancient customs. With the development of overland transportation, Kavvayi gradually lost its prominence. Subsequently, Payyannur, associated with numerous historical memories and traditions, attracted visitors from various places, including foreign travellers.
According to local legends, Payyannur was one of the sixty-four villages where Parashurama settled Brahmins. Significant cultural and social transformations took place with the advent of Aryan influence. Sacred groves and traditional worship centres gradually evolved into temples, and several new customs and practices emerged during this period. New local chieftains came to prominence, and customary practices were increasingly shaped by the interests of those in power. Traditional concepts associated with Kali, such as Kotravai, gradually came to be identified with Durga.
The regional administration was influenced by the vassals of the Kolathiri Raja and the subordinate chieftains under them. Practices such as untouchability and restrictions on social contact became widely entrenched in society. The social structure became sharply divided, with a small section of wealthy landowners controlling economic and political power, while a large section of impoverished people depended on their labour and were subjected to exploitation by the dominant classes. The history of Payyannur also reflects a period in which marginalised communities endured various forms of punishment, discrimination and subordination under the prevailing caste hierarchy.
Historical accounts further indicate that impoverished people in neighbouring villages, who were compelled to live alongside cattle, were sometimes purchased by wealthy individuals. A document recording the sale of two young men belonging to the Vettu community along with buffaloes is said to have been preserved in a price deed issued by Raman of the Ezhuthan Poyil household to Raghavan Nambiar of Kamballur Kotta.
2. The National Movement and Social Reform
A significant transformation began to take place when the national movement gained momentum and the boycott of the Simon Commission brought the echoes of India's freedom struggle to Payyannur. Under the leadership of C. H. Govindan Nambiar, efforts were made to unite patriotic citizens against foreign rule.
As a result of these initiatives, a major political conference of the Indian National Congress was held at Payyannur on 26 May 1928, under the presidency of Jawaharlal Nehru. Nehru's speeches against landlord exploitation and untouchability made a lasting impression on the people of Payyannur. The conference, which adopted the resolution for Purna Swaraj (complete independence), subsequently became a symbol of social awakening and progressive change in the region.
Concerted efforts were undertaken to eradicate social evils that hindered progress and to promote literacy among the wider population. The history of B.E.M. Lower Primary School, situated in the town centre, provides evidence of educational initiatives that had begun towards the end of the nineteenth century. The first school in Kokkanisseri, Payyannur, is said to have been established by Narayanan Master of Madayi Puthiyaveettil, who cleared a small patch of shrubland and constructed a modest thatched-roof building. Facing several obstacles from the government authorities of the time, Narayanan Master subsequently handed over the school to the Basel Mission, leading to the establishment of B.E.M. L.P. School.
During the subsequent phase of the national movement, Payyannur came to be known as the “Second Bardoli.” This designation was associated with the campaigns of tax refusal, civil disobedience and the boycott of the foreign government that were undertaken in Payyannur, inspired by the movement in Bardoli.
Mahatma Gandhi's call for resistance and the execution of Bhagat Singh, Sukhdev and Rajguru further intensified nationalist sentiments among students. Students began boycotting classes and organising protest marches. As a consequence, several students who participated in these protests, including N. Subramanya Shenoy, R. Narayana Pothuval of Kandankali, T. C. Kunjappan Nambiar of Kunhimangalam, Kuppadakan Kunhiraman Nambiar of Kakkara and Andhra Kannapothuval, were expelled from their schools. These punitive measures further strengthened the students' association with the national movement and helped prepare Payyannur for a more active role in the struggle against colonial rule.
3. The Salt Satyagraha and the Struggle Against Social Discrimination
Payyannur occupies a memorable place in the history of India's freedom struggle as a venue for the Salt Satyagraha. A group of 32 patriots, led by K. Kelappan and P. Krishna Pillai, marched on foot from Kozhikode to Uliyath Kadavu in Payyannur. There, they defied the colonial law by making salt, thereby creating a significant chapter in the history of the national movement.
On the following day, police personnel brutally assaulted and arrested those who gathered to manufacture salt at Ramanthali beach. Among the first to be arrested were T. Subramanian Thirumumbu, C. H. Govindan Nambiar, Moyarath Sankaran, Lakshman Shenoy, P. C. K. Adiyodi and Mankuni Sankaran Nambiar.
Kunhiraman Adiyodi, who was arrested following an attack on a volunteer camp, later died in Alipore Central Jail. He continues to be remembered with respect in Payyannur's history of the national movement for his sacrifice in the cause of India's independence.
Another significant episode in the struggle against colonial rule involved V. M. Govindan Nambissan, who climbed onto an overturned cannon, delivered a speech and courted arrest. He subsequently became known as “Piranji Nambissan” and played an important role in laying the foundations for the promotion of Hindi in Payyannur and its surrounding areas.
During this period, restrictions were imposed on the movement of members of oppressed castes along several traditional pathways and roads. To challenge these restrictions, a procession for the rights of oppressed communities was organised along Kandoth Road under the leadership of A. K. G. and Keraleyan. When they were seriously assaulted by the police, Swami Anandatheertha arrived at the scene to meet them and enquire about the incident. Thereafter, he dedicated his life to the upliftment of oppressed communities and became widely known as Swami Anandatheertha.
Despite considerable hardships, the Sree Narayana Vidyalayam was established in North Bazaar, Payyannur, and became a centre of education and support for numerous students from oppressed communities. The institution continues to contribute to educational advancement.
4. Visits of National Leaders and Educational Advancement
In 1934, Mahatma Gandhi visited Payyannur to receive contributions to the Harijan Fund. The mango tree planted by Gandhi and the memorial containing his ashes have been preserved at Sree Narayana Vidyalayam.
Approximately one year after Gandhi's visit, Dr. Rajendra Prasad also visited Payyannur to collect contributions for the Bihar Relief Fund. In 1935, the Hindi Vidyapeeth was established in Payyannur, further contributing to the promotion of education and language learning.
At a time when women were denied the right to cover their upper bodies, Saraswathiyamma, the wife of freedom fighter A. K. Kunhirama Pothuval, set an example by being among the first women in the region to wear a blouse. This act symbolised resistance to prevailing social restrictions and caste-based dominance.
5. Peasant Movements and the Emergence of the Labour Movement
The struggle against landlordism and caste-based oppression also gained momentum in the agricultural sector. When Manippuzha Illam Namboothiri evicted his tenant, Kuttaran Chandu, at Alakkat near Payyannur, a strong protest was organised under the leadership of A. K. G., P. Krishna Pillai and A. V. Kunjambu, mobilising the agricultural workers and peasants. The movement eventually compelled the landlord to reconsider his actions.
The success of this peasant struggle inspired several subsequent movements aimed at liberating oppressed sections of society. Farmers were encouraged to resist various exploitative levies imposed by landlords, including sheelakkashu, kaanippanam, fixed rent and other customary collections that burdened agricultural households.
Alongside the peasant movement, leaders also sought to organise workers in other sectors and bring them into collective struggles for their rights. In 1935, N. Subramanya Shenoy initiated the labour movement in the region by organising unorganised beedi workers.
Reading newspapers and discussing current affairs gradually became common practices in beedi workplaces and tea shops. This growing interest in reading highlighted the need for a public reading room. Consequently, the institution now known as L. L. A. was established in Payyannur in 1935.
In response to protests against untouchability led by A. K. G. at Kandoth, and influenced by the ideals of Sree Narayana Guru, a reading room named after the Guru was established at Kandoth in 1932.
6. The Quit India Movement and Agrarian Struggles
During the Quit India Movement, several freedom fighters from Payyannur participated in the struggle and courted arrest. Among them were K. V. Shekhara Pothuval, K. P. Kunhirama Pothuval, A. V. Sreeka Pothuval and V. P. Narayana Pothuval.
T. C. V. Kunhirama Pothuval of Annur, assisted by Kunhambu Srap and A. K. Kunhirama Pothuval, secretly hoisted the Indian tricolour on the flagstaff in front of the Payyannur Police Station, an act that occupies a significant place in the region's freedom struggle. Another memorable incident occurred on 15 September 1941, observed as Morazha Day, when Kapadi Kunhiraman, a courageous beedi worker, hoisted the red flag on the same flagstaff.
Following the Second World War, widespread poverty and deprivation intensified the hardships faced by ordinary people. Landlords in Payyannur and the surrounding areas reportedly hoarded paddy, refusing to supply even a fair quantity of grain at reasonable prices to the farmers who had cultivated the land.
Kunhambu Nambiar of Mavil House, Alakode, was among those identified with this position. In response, members of the peasant movement broke open the landlord's granary and distributed the stored paddy among starving farmers and other economically disadvantaged sections of society.
The following day, a large police contingent arrived in Korom with firearms and batons. When the peasants resisted, a young man from an oppressed community, B. Pokkan, was killed by gunfire.
On 13 April 1948, another major confrontation took place during which several peasant activists were killed in police firing. Those who lost their lives included Marankavil Kunhambu, Modathara Govindan Nambiar, A. K. Chinda Pothuval, Naduvalappil Koran, Kanappalli Ambu, Kana Pravan Abdul Khader and Pappinisseri Kelunambiar. Pavoor Kannan, another peasant activist, lost one of his legs.
In the face of police repression, leaders such as A. V. Kunjambu, K. A. Keraleyan, Subramanya Shenoy and Vishnu Bharathiyan played a prominent role in mobilising and uniting the peasants.
Through numerous struggles and acts of resistance, Payyannur and its surrounding areas gradually emerged as important centres of peasant mobilisation. The famous slogan “Land to the Tiller” was subsequently translated into policy through the measures introduced by the government formed in 1957. These reforms reflected the long-standing struggles and sacrifices of the martyrs and activists who fought for agrarian rights.
The source further refers to the first Chief Minister elected from Payyannur's two-member constituency, presenting this development as part of the wider political and social transformation brought about by the struggles of the region's people.
7. Gandhi Maidan and Payyannur's Literary Heritage
Gandhi Maidan stands as a symbol of Payyannur's cultural heritage. Following the assassination of Mahatma Gandhi, funds were raised to acquire the land and establish a suitable memorial in his honour.
In 1953, Acharya Vinoba Bhave, the founder of the Bhoodan Movement, visited Gandhi Maidan. This visit added to the historical significance of the location.
Payyannur has a distinguished literary and intellectual tradition. Among the prominent early Malayalam poets and literary figures associated with the region were Anidil Ezhuthachan, Pothera Ezhuthachan, Kadithippalli Krishnan Mootha Nambiar, Kana Kammaran Ezhuthachan, Raman Ezhuthachan and Karippath Kammaran Ezhuthachan.
The region was also known for its contributions to Ayurveda, astrology and Sanskrit scholarship. Kumaravilasini Sanskrit Vidyalayam was one of the early educational institutions associated with these fields.
Several eminent personalities from Payyannur have made notable contributions to different areas of knowledge and public life. They include V. P. K. Pothuval, renowned for his expertise in mathematical astronomy and for preparing the National Panchang for the Government of India; Justice V. Sivaraman Nair, a distinguished legal expert; and prominent practitioners of Ayurveda, including V. P. Sreekanta Pothuval, Edavalath Kannan Vaidyar, Kodi Vaidyar and Thayambath Vaidyar.
The region also produced distinguished Sanskrit scholars such as Vasudevan Thirumumbu of Kunnath Mana and T. T. Raman Panicker. Vengayil Kesari Kunhiraman Nayanar, a celebrated short-story writer of his time, further enhanced Payyannur's reputation in the literary world.
Payyannur has also made significant contributions to theatre. Dramatic works such as Sevagramathilekku by A. V. Sreekanta Pothuval and Bharatharatham by K. P. Kunhirama Pothuval generated considerable interest and discussion among the local population.
8. Eminent Personalities and Intellectual Contributions
Payyannur has been enriched by several distinguished personalities who have contributed to literature, journalism, public discourse and education.
A. K. Krishnan Master was a multifaceted personality known for his literary abilities, proficiency in several languages, scholarship and oratory. C. P. Sreedharan made significant contributions as a literary critic, while P. Kannan Nair was recognised in journalism for promoting new ideas and providing guidance to the working class.
These personalities played an important role in strengthening the intellectual, literary and social traditions of Payyannur.
9. Folk Arts and Traditional Performing Arts
Payyannur is a prominent centre of folk arts, ritualistic performances and traditional dance forms. Several art forms and traditional practices are widely prevalent in the region, including Pulluvan Pattu, Theyyam, Poorakkali, Kolkali, Kalaripayattu, Porattu, Kalamezhuthupattu, Vannan Koothu and Duff Muttu.
A modified form of Kolkali, known as Charadukuthi Kolkali, has gained popularity and is recognised as a distinctive traditional art form of Payyannur.
The region is also well known for Kathakali. The Vengayil Tharavadu and Thazhakattu Mana were particularly associated with maintaining Kathakali troupes. Renowned personalities in the field, including Guru Chanthu Panicker, Ambu Panicker and Kana Kannan Nair, helped bring recognition to Payyannur's performing arts traditions beyond the region.
These traditional art forms continue to reflect the cultural identity, artistic heritage and community traditions of Payyannur.
10. Religious Harmony and Social Cohesion
Payyannur has historically accorded considerable importance to religious harmony and peaceful coexistence. Hindu, Muslim and Christian traditions have all taken root in the region, contributing to its diverse cultural landscape.
The Kavvayi Juma Masjid, one of the early Muslim places of worship in the region, is associated with several instances of Hindu-Muslim harmony. The Christian church at Punchakkad is also known for its charitable activities and social service.
The cave known as Theeyathimala at Echilamvayal is regarded as an important remnant of the region's historical and cultural heritage.
Having witnessed numerous historical events, Payyannur has consistently provided space for progressive ideas, social reform and constructive public activities. Its history reflects a continuing interaction between cultural traditions, educational advancement, social justice movements and the broader struggle for equality and freedom.
