CHAPTER 3

NATIONAL MOVEMENT IN VALLUVANAD

Malabar, a part of the direct colonial rule was a main centre of national movement in
Kerala. The struggle for freedom was more intensive in Malabar than that of Travancore and
Cochin. Both of them were princely states where as Malabar was carrying the yoke of
colonial rule. The people of Malabar had to face two major issues; the feudal oppression
from the natives and the colonial exploitation from the alien rulers.1 Therefore, the struggle
against the colonialists had two phases in Malabar particularly in Ernad and Valluvanad
taluks. In the early resistance, the peasants mainly the Mappila-s, organised themselves
under the banner of religion against the Hindu Janmi- s and the colonial rulers. The nature
and the aim of the riot was still a matter of discussion among the historians, sociologists
and the anthropologists. Modern historians like K.N Panickar considered these uprising
as struggle against feudal oppression. At the same time, Ernest Gellner argued that
national conscience was seldom found in feudal or pre industrial and predominantly
agrarian societies particularly with low level of literacy.2

In the second phase, the people rallied behind certain political ideologies such as
Gandhism and Communism. The second phase itself had three other phases, the moderate,
the violent and the socialist or communist phase.

The feudal oppression was more visible in the Valluvanad and Ernad taluks in South
Malabar. The peasants suffered a lot in the traditional pattern of production, the Janmi-
kudiyan Sambradayam (landlordism). They turned against the exploiters in different
occasions. The Mappila uprisings of the 19th century were blasting against the socio-
economic exploitation rather than political issues. However, they, in many terms, were
struggled against pan- janmi policy of the colonial rulers. In this perspective, the Mappila
uprisings of the 19th century could be considered as a fight against imperialism. It was
important to note that the Mappila- s gave prime concern to economic and religious matters.
In that way the Mappila-s of Ernad and Valluvanad indirectly struggled against feudal

1 S. Ramachandran Nair, Freedom Struggle in Colonial Kerala, Thiruvananthapuram, 2004, p. 54.

2 Ernest Gellner, Nations and Nationalism, Cornell University Press, London 1983, pp. 14-17.

117
oppression and colonial exploitation. P. Radhakrishnan critically examined cause effect
relationship between the peasant struggles and land reforms in Malabar.3

There were a series of insurgences of Muslims in different parts of Malabar

particularly in the Ernad and Valluvanad taluks in the in the 19th century4. These violent
uprisings were known as the ‘Mappila Riots’. One of the notable features of these revolts
was the attack of Hindu Janmis by the Muslims, particularly the tenants. These riots
were very active during the period 1836-1856.

The Government of Madras, appointed Thomas L. Strange in 1852, as Special

Commissioner, for enquiring into the Mappila disturbances in District of Malabar.5 The
Commission, after elaborate investigation concluded that the Mappila outbreaks were due to
religious fanaticism and recommended suppression of such outbreaks.6 But these
conclusions were reliable because the outbreaks were the results of economic reasons. The
suppressive policy of the government failed and outrages occurred in 1865, 1873, 1874,
1877, 1879, 1880 (twice), 1884 and 1885(twice) in many parts of Ernad and Valluvanad
Taluks in South Malabar.7 Melattur in Valluvanad was a centre of the outbreak of 1880
outrage. There were disturbances in Kolathur in1873 and in Paral in1879. The former was
under the leadership of Kunnath Moidin Kutty Haji who was transported for the
outbreak in 1873.8

Kunnath Moidin Kutty Haji was in Rajahmundry when a second issue reported at
Paral Amsam in Valluvanad in 1879.The Taluk Magistrate of Valluvanad reported the
arrest of seven Moplahs for a riot at Paral Amsam, 6 miles from Angadippuram, the
Tahsildar’s headquarters.9 He reported it to G. Mc Watters, Esq. Acting District
Magistrate of Malabar. It was reported that the arrest of seven persons was made by the
Valluvanad Taluk second Class Magistrate on his own responsibility and simply under

3 P. Radhakrishnan, Peasant Struggles and Social Change, Malabar 1836-1982, Sage Publications, New
Delhi, 1989, p.16.
4 A. Sreedhara Menon, op.cit.,p. 357.
5 V.V. Kunhikrishnan, Tenancy Legislature in Malabar, 1880-1970, An Historical Analysis, Northern
Book Centre ,, New Delhi, 1993, pp. 16-17.
6 Ibid., pp. 17-18.
7 Ibid., pp. 18-19.
8 Judicial Report, 16th July1879,No:1656, P.3.
9 Ibid., pp-1-3.

118
the powers vested in him by the Criminal Procedure Code.10 The rebels were Kunnath
Kunyu Moidu,Karakadan Hydru, Chungath Kunyan, Kodangattil Bava, Kozhangee
Parambil Mamadu,Thelakkatt Thodiyil Ali Amu and Manalee Parambil Mootah11

The decade of the 19th the century and the beginning of the 20th century witnessed
many disturbances in various parts of South Malabar. Ambat Aidros, a native of
Vettathur Amsam, Karkitamkunnu Desam in Valluvanad Taluk was arrested and
deported in connection with the outbreak of 1896 outrage.12 It was important to note that
they revolted against the British as well as the Hindu landlords. In many cases in
Valluvanad, the rebels arrested were released later for want of evidence. For example,
Arakkaparamban Avulla, Arakaparamba Amsam, Alanallur Desam was released.13

Two others who were arrested and released on same reason were Tayyil
Alivi,Melattur Amsam, Edappatta desam and Ossan Unnien, Tuvur Amsam, Tuvur
Desam.14 The general feature of the riots was its aggressive nature. One of the Judicial
Reports of 1894 stated the list of killed/wounded Muslims in various riots. Variamkunnu
or Chakkiparamban Alavi Haji of Pandikkad, Kappatt Kunhi Moidin Mollah, Vettathur
and Pazhanolatingal Ahmad, Kumaramputhur amsam were a few among them.15

ROLE OF PRESS

Press played a vital role in formulating public opinion of people on various

social, political, economic and political issues in Valluvanad. The Christian Missionaries
brought the printing press to India. They introduced the press in India to propagate the
Christian ideology among the Indians. The natives also started their own journals. The
press emerged as an effective and powerful tool to spread various ideas during the
freedom struggle. Gandhians, Socialists, communists and communalists used their own
press with different perspectives on various issues.

11 Judicial Report,16th July1879, No: 1656, pp. 2-3.

12 Judicial Report, 30th September.1896, No. 1567, p. 70.
13 Ibid., p.70.
14 Judicial Report, 25th May, 1898, No. 819, p. 5.
15 Judicial Reports, 8th September, 1894, No. 2186-2194.

119
 The Kerala Patrika was the first political journal of Malabar. It was a pro-
congress paper. The Kerala Patrika translated the name Indian National Congress as
Bharatha Mahajana Sabha in Malayalam. 16 It kept large space for covering news
relating to the activities of the Congress. Before the Gandhian era, the Kerala Patrika
very effectively published news regarding the Congress. Moreover, Chengulath
Kunhirama Menon, a congress activist, was the editor of the Kerala Patrika for eight
years. Kerala Sanchari, another paper wrote editorials on similar line. It openly
requested the people to strengthen the Congress. It followed a liberal policy towards the
colonial policies. The West Coast Spectator and the West Coast Reformer, two English
papers published from Kozhikode, published its news in a liberal manner. Like the
moderates in the Congress, they had faith in the justice and democracy of the British
colonialists. This policy was reflected in its writings particularly the editorials. These
newspapers propagated the idea of constitutional agitation. At the same time, these
papers were interested in addressing many social issues. Mitavati, another paper took a
different stand in many issues. The establishment of Mathrubhumi opened a new history
of journalism in Malabar. Though the other papers were liberal in their stand in political
matters, they criticised the racial discrimination of the English men towards Indians.
Mathrubhumi published a series of articles under the title “Do the English men have
special rights”?17 Though the fearless criticism through newspapers was effective, it had
certain limitations. Generally, the educated and rich classes in the society of Valluvanad
showed interest to subscribe the papers. The poor people had to approach to the teashops
to read the daily news.

Compared to other newspapers, Mathrubhumi could increase its circulation in

Valluvanad. It registered as the Mathrubhumi Printing and Publishing Company in 1922
and started its circulation from Kozhikkod with the avowed aim of propagating the
ideology of Congress. It supported Gandhiji’s views when ideological rift occurred in the
Congress. Moreover, Mathrubhumi considered Gandhiji not merely as political leader,
but as the spiritual embodiment of Indian nationalism and culture. These personifications
had supporters and opponents in Valluvanad. E. M. S Namuthirippad, a leader of the
Kerala Congress Socialist Party was a criticiser of such considerations. When Gandhiji

16 Vasu Thilleri, Political Journalism and National Movement in Malabar, un-published PhD Thesis,
Calicut University, 2013, p.41.
17 Vasu Thilleri, op.cit.,p. 64.

120
visited Valluvanad, Mathrubhumi gave wide propaganda to make the programme a
success one.

Prabhataham was another media popular in Valluvanad. It propagated the ideology of

nationalism differed from the Gandhian principle of Ahimsa. The Kerala Congress
Socialist Party utilised Prabhataham in its agitations against colonialism, imperialism
and the defects of the Gandhian philosophy of non-violence. The writings of E. M.
Sankaran Nambudirippad in the Prabhataham highlighted such issues.The socialists
circulated Prabhataham in Patambi, Angadippuram, Perinthalmanna, Vaniyamkulam,
Pulamanthol and many other places in Valluvanad. When the Kerala Congress Socialist
Party joined the Communist Party, Deshabhimani took the role of Prabhataham and
actively involved in the national movement. Deshabhimani criticised the lukewarm
policy of the Congress.

One of the limitations of the development of political journalism in Valluvanad

was that the newspapers circulated mainly among the Hindus only. The Christians were
nominal in number but the case of Muslims were different. A large number of Muslims
did not show interest in subscribing newspapers. Al-Ameen, published from Kozhikode,
solved this limitation, to some extent. Muhammed Abdu Rahman a nationalist leader,
was the editor of Al-Ameen. In the ideological fissure in the national movement, he was
with Subhash Chandra Bose. But the writings of Al-Ameen was effective in bringing
many Muslims to national movement in Valluvanad. An analysis of the upshot of
political journalism in Valluvanad shows that it was effective in providing political
awareness to the people.

The emergence of nationalism not only reflected certain transitional and historical
processes (eg. changes in political institutions, economic systems, and idea about religion),
but it also contributed decisively to the modernising political, cultural and social structures
that helped to produce it. The socio-religious reform movements of the 20th century prepared
the traditional society of Valluvanad for a transition in social, political and economic fields.
The emergence of nationalism in Malabar was the result many factors. In other words
Nationalism was a modern ideological expression of the perennial human quest for social
recognition and it appeals most to those people who feel the least respected.18 The social
recognition or social equality was the objective of almost all socio- religious reform

18 Ibid.,p. 28.

121
movements of 19th and 20th centuries. These organisations and many individuals prepared a
strong platform for a political change in the beginning of the 20th century. Due to these
vibrations of political changes, the ideology of nationalism slowly filtered in to the minds of
the people of Valluvanad. The idea of nationalism spread in Malabar with the formation of
Indian National Congress.

ROLE OF LITERATURE

Many literary works helped in strengthening the national movement in Malabar.

Vallathol Narayana Menon, a famous poet composed poems through which he raised
many socio- political issues. Vallathol considered Gandhiji as his Guru and stood for
Ahimsa, eradication of untouchability, emancipation of women and eradication of
poverty. His notable works were KarmabhumiyudePinchukal, Ente Gurunathan,
Chakraghatha, Papamochanam, Swathanthryam Adayavoo, Parasparam sahayippin, l
Kaikkolvinevarum.

The Kabirdasa Charitam of Kelu Nair was another drama that aimed to enhance
national feelings. The drama criticised the Chathurvarnya system. Gandhiji and Charkka
became major roles in this drama. Swadeshi, the constructive programme of Gandhiji
and the universal brotherhood were the other themes of Kabirdasa Charitam. The author
aimed to sow the seeds of nationalism and an end of landlordism in Malabar. It had wide
impact on the particular socio-economic condition of Valluvanad. Kuttamath
Kunhikrishnakkurup’s Balagopalam reflected the reality of poverty and the impact of
landlordism. He was attracted to the Gandhian programmes and provided wide
propaganda for flourishing Khadi.Prohibition of liquor, upliftment of Harijans and
communal harmony were subject matters of his poems. His poems were effective in
filling the minds of people with patriotism.

K.P Kunhirama Poduval’s Bharatha Ratham was an effective drama played in

many stages in Malabar during the Quit India Movement. The author symbolised the
characters and events of the national movement with the story of Mahabharatha.
Bharatha Ratham symbolises Arjuna as Jawaharlal Nehru, Karnan as Muhammedali
Jinnah, Duryodhana as British rule, Dharmaputhra as Rajendra Prasad, Naradh as

122
Rabindranath Tagore and Kunthi Devi as Bharathamatha.19 Kallanmarthodi Ravunni
Menon was another poet who composed many patriotic poems during the second decade
of the 20th century. The poems of K.K Raja and Kuttippurath Kesavan Nair also deserved
special mention.

Subrahmanian Thirumumbu composed many revolutionary poems and supported the

communist perspective of Indian national movement. Cherukad was a communist writer
and composed poems and other literary works in a Marxist point of Indian nationalism.
Muthassi, a novel by Cherukad revealed the socio- political condition of Malabar
particulary Valluvanad from 1930-1952. It covered the Malabar rebellion of 1921,
influence of Gandhiji, salt satyagraha, national movement, Socialist-communist ideas,
teachers movement and peasant movement in Malabar. Cherukad addressed the issues of
teachers and reflected it through Chathu Nair’s family and the activities of Nani
Mistress. It was important to note that the issues of aided school teachers were a main
agenda of the national movement in Malabar.

THE INDIAN NATIONAL CONGRESS IN MALABAR

The activities of the Indian National Congress in Malabar had different phases. The
Congress was not much active until 1915. The Malabar District Congress Committee was
organised in 1915. The next year, it met at Palakkad under the patronage of Vasudevaraja of
Kollengode.20 It passed a resolution protesting against the government in declaring the rivers
and canals as government property. The waves of the feelings of nationalism rose in many
parts of Valluvanad. Protest meetings were held in Kadampazhippuram, Sreekrishnapuram,
Angadippuram and Ottappalam.21 It was important to note that the activists of the congress
belonged to the elite classes in Valluvanad. The fifth conference of the Malabar District
Congress Committee held in Nilambur in 1920 was a turning point in the history of National
Movement in Valluvanad.22 One of the main features of the Nilambur Conference was the
large number participation of Muslim sub-tenants from various parts of Valluvanad.

19 Xavier Selvy, Malabarile Samuhya Samskarika Parivarthanangal Uroobinte Novalukalil. Oru

Padanam, Ph D Thesis. Mahatma Gandhi University, Kottayam, 1999.
20 N.Sasidharan, The Origins of the Communist Party of India (Marxist) in Kerala Politics A Study of
Social and Political Radicalism, Ph.D Thesis, Kerala University, 1992, p. 209.
21 E.P Bhaskara Gupthan, op.cit.
22 N.Sasidharan, op.cit., 209.

123
CONSTRUCTIVE PROGRAMMES
The constructive programmes of Gandhian philosophy created waves in the
political ocean of Valluvanad. It consisted mainly of the promotion of khadi, campaign
against untouchability, upliftment of Harijans, Hindu-Muslim unity, promotion of
national education, promotion of Hindi and campaign against alcoholism. Some of these
programmes were effective and provided financial support to considerable numbers of
full-time congress activists in Valluvanad. Many congress cadres actively took part in the
propagation of Khadi in Valluvanad.

HOME RULE MOVEMENT

The announcement of Montegu- Chelmsford Reforms in 1919 brought waves of
changes in politics. A great controversy arose as to whether the reforms should be accepted
or not. The second decade of the 20th century was important in the political history of
Malabar. The Fifth Malabar District Political Conference held at Manjeri on April 28, 1920,
passed a resolution on Montegu-Chemsford Reforms. The resolution declared the reforms
‘unsatisfactory and ‘disappointing’. By considering the condition of the land relations, the
Conference, in the presence of Dr. Annie Besant, demanded the early introduction of
agrarian reforms in Malabar. There were 1309 delegates from all parts of the district.
Delegates from Valluvanad actively took part in the conference. But there was a cleavage at
the conference between the moderate and extremists elements.23The demand for agrarian
reforms provoked the landlords and rich men and they left the congress. As a result, the
leadership of the Congress passed into the hands of the extremists or radicals who
championed the cause of the peasants, the workers and the middle class. ``Manjeri may be
called ‘a Surat in reverse’, for here, unlike at Surat in 1907, the Moderates and not the
Extremists had to leave the Congress.”24

The annual session of the Indian national Congress held at Nagpur in 1920 proposed
many changes in the structure and programmes of the organisation. The session was presided
over by Vijayaraghavacharya. One of the proposals of the session was the formation of
Pradesh Congress Committees. As a result, the Kerala Pradesh Congress Committee (KPCC)
was established in 1921. Malabar, Cochin and Travancore were under the K.P.C.C. The first
secretary of the K.P.C.C was K Madhavan Nair. Gopala Menon and K.V Kunhunni Menon

23 A Sreedhara Menon, op. cit., p.359.

24 Ibid., p. 359.

124
functioned as the joint secretary and office secretary respectively. The call for boycott of
schools, colleges, courts,government offices etc. brought waves in the political ocean of
Malabar. M.P Narayana Menon, a native of Valluvanad, was one of the first lawyers who
boycotted court in Malabar.

The political conference held at Palakkad in May 1923 decided to propagate the
Gandhian programmes of Charka and Khadi in the villages. It was under the presidentship of
Sarojini Naidu. In response to it such activities were started in many places of Valluvanad
such as Cherpulassery, Chundampatta,Angadippuram,Pangu,Pulamanthole and
Kadampazhipuram,25 The Valluvand Taluk Cogress Committee was active under the
leadership of M.P Govinda Menon and E.P Gopalan. The former was the president and the
latter was the secretary of the Valluvand Taluk Congress Committee respectively. K T
Ravunni Menon, Vappala Sankara Narayana Meno and Kayarattu KuttappanNair were the
members of the committee. E.P Gopalan came to politics as a follower of M.P.Govida
Menon26 Later he joined the Communist Party of India. He was arrested for hoisting black
flag at Fort Maidan, Palakkad on January 26, 1930.27 He served as the Secretary of the South
Malabar Congress Committee.

THE KHILAFAT MOVEMENT

The working committee of the Indian national Congress met at Calcutta on 9th
September deeply regretted the acts of violence in Malabar during the Non-co-operation and
Khilafat Movements of 1921.28 The working Committee called every Congress and Khilafat
workers to spread the message of non-violence- even under the greatest provocation-
throughout the country. When police atrocities became unbearable they gave up the vow of
non-violence and decided to meet violence with violence itself.29

VALLUVANAD TALUK CONGRESS COMMITTEE

The formation of the Valluvanad Taluk Congress Committee was a turning point in
the course of the freedom movement in the area. M.P Govinda Menon was the president and

25 Interview with E.P Bhaskara Gupthan,op.cit.

26 The Hindu, November 2, 2001.
27 Ibid
28 P.C. Bamford, Histories of the Non-Co-operation and Khilafat Movements, Deep Publications, New
Delhi, 1925, p. 96.
29 K.P Kesava Menon, Kazhinja Kalam, Mathrubhumi Books, Kozhikode, 1961, p-117

125
E.P Gopalan was the secretary.Vappala Sankaranarayana Menon, K.T. Ravunni Menon
Kayaratt Kuttappan Nair etc.were the members of the committee. A.C. Ponnunni Raja and
S.V Subrahmaniam were active in the congress. Both of them were the students of
Perinthalmanna High School.

CONGRESS CONFERENCE, OTTAPPALAM 1921

The third decade of the 20th century was a period of many historical incidents in
India. The leadership of Mahathma Gandhi created a new enthusiasm among the freedom
fighters. His call to resist the repressive measures of the Government created a new
awakening among the people. It was in this time a political conference held in Ottappalam in
1921 under the auspicious of K.P.C.C. It was the first All Kerala Political Conference
attended by delegates from Malabar, Travancore and Cochin.30 The organising committee
functioned under L.N.Subrahmannia Iyyer and P. Ramunni Menon. The Conference was
presided over by T Prakasham.There were 5000 delegates in the conference. K.P Ramunni
Menon, Paliyath Kunhunni Achan, K.P Kesava Menon, A.K Pillai,Sayyid Muth Sahib etc.
were a few of them. When the conference was in progress, the police beat Perumbilavil
Ravunni Menon and C. Madhava Menon. The police beat the former on 26th April 1921. The
arrest of Narayana Menon and Mozhikkunnu Brahmadathan Nambudiri at Ottppalam and
Cherpulasseri was another important issue in Valluvanad. It was noted that the Ottappalam
Conference cheered all sections of people. Many women bequeathed their ornaments to
`Tilak Swaraj Fund’. As a part of this Kerala State Congress Conference, Tenant
Conference, Khilafat Conference and Students’ Conference were held at Ottappalam. One
of the features of the Conference was to bring the Hindus and Muslims against the alien rule.
The Kerala State Congress held at Palakkad in 1923 also played another major step in
bringing the nationalist of Travancore, Cochin and Malabar under a common platform.
These attempts enabled to sow the seeds of patriotism among the people of Valluvanad.
Eventhough these conferences didn’t produce any immediate result or a revolution in the
society of Valluvanad, a gradual change occurred, which later changed the traditional society
of Valluvanad. Both loyal and disloyal news papers to the colonial government indicated that
the Conference at Ottappalam was well attended and fairly successful.31

30 A. Sreedhara Menon, op.cit., p. 360.

31 M. Gangadhara Menon, Malabar Rebellion, 1921-1922, Vohra Publishers and Distributers, Allahabad,
1989, p.140.

126
GANDHIJI IN VALLUVANAD
Mahatma Gandhi had visited Valluvanad twice. The first was on 25th October 1927
in which he spoke to the public at Ottappalam and Shoranur. The next visit was in 1934. On
his way from Palakkad to Guruvayur, Gandhiji attended public meetings at Nechully,
Karimpuzha, Cherpulassery and Ottappalam. M.P Govinda Menon was the chief organiser
of the programme and the translator of Gandhiji’s speech. E.P. Bhaskara Guptan, a retired
Head Master, remembered the speech of Gandhiji which made a powerful impact in his life.
Bhaskara Guptan, wore a Gandhi cap with great enthusiasm and attended the meeting of
Gandhi in 1934.32 Thousands of people gathered at Karimpuzha to see Mahathma Gandhi
and to hear his speech. Gandhiji addressed the people and stressed against the evil practice of
untouchability.33 Sankaranarayana Menon, one of the leaders of the Congress, chanted the
slogan and hundreds gathered in Karimpuzha repeated it.34 The target of Gandiji’s speech at
Cherpulassery was the need for the end of the inhuman practice of untouchability. According
to Gandhiji, Malabar was one of the places where the untouchability wa s observed in its
worst form.The congress Government under Rajagopalachari assumed office on 7th July
1937. One of the steps taken by the government enabled the Congress to widen its base
among the peasants. The Agricultural Debt Redemption Law, passed by his government was
a relief to the peasants.35

PROPAGATION OF KHADI IN VALLUVANAD

Valluvanad was the main centre of the propagation of Khadi and the boycott of
foreign goods during the national movement. Kozhikkattuthodi Kalyanikkutti Amma was
one of the eminent figures in this movement. She compelled her father to buy a Khadi dress.
The Head Mistress of the Vellinezhi School asked her to avoid Khadi dress during the
inspection of the school. But Kalyanikkutty wore Khadi dress and attended the school
without any fear. Dr. Padmanabhan, a social worker of Palakkad encouraged Kalyanikkutty
to attend the meeting of the Dakshina Bharatha Hindi Prachara Sabha held at Madras where
she met Gandhiji. Khadi was propagated in Kadampazhippuram by Appukkunhu Gupthan
and Narayana Gupthan.36 ‘Chettitheruv’in Alanallur was another centre of Khadi in

32 Interview with E.P. Bhaskara Gupthan on 18/05/2012.

33 Ibid.
34 Ibid
35 P.K Gopalakrishnan, Keralathinte Samskarika Charithram, The State Institute of Languages, Kerala,
Thiruvananthapuram, 1984, p. 562.
36 E.P.Bhaskara Gupthan, op.cit.

127
Valluvanad where the Tamil Chettis made fine cotton loom. M Balagopala Menon was
another notable figure of nationalism in Valluvanad. He had deep faith in the Gandhian
programme of ‘Satyahraha’ He observed ‘Vyakthi Sathyagraha (Individual Satyagraha’) at
Kadampazhippuram.

The period during the Second World War was a period of political uprisings in many
parts of India. Naturally, the waves of anti war activities that spread in all the nooks and
corners of Valluvanad affected the minds of people. Kallammarthodi Ravunni Menon was a
strong critic of the war and composed many poems against it. Through his poems Ravunni
Menon asked the people to refuse donating money to the War Fund.

The activities of the national Movement at Pulappatta was organised and led by
Advocate Narayana Kurup. The Pulappatta school was established in memory of Narayana
Kurup who died at Kadampazhippuram. Raman Nair organised political activities at
Karimba. Another freedom fighter from Valluvanad was Vettekkara Achutha Varrier who
took part in the Salt Satyagraha. He was popularly called ‘Vettukkara Gandhi’ by the local
people. At Sreekrishnapuram, the activities of the National Movement was organised by
Melekkalam Krishnan Nair and Kongassery Krishnan Menon.37 The former was the founder
of the Sreekrishnapuram High school. He propagated Gandhian ideology in the villages of
Sreekrishnapuram.38 Kongassery Krishnan joined the congress and became a socialist. Later
he joined the Communist Party. It was interesting to note that the ideological difference
between Gandhiji and Bala Gangadhar Tilak influenced the leaders of National Movement in
Valluvanad. Mozhikkunnath Brahmadattan Nambuthirippad, a native of Cherppulassery and
a freedom fighter of Malabar was a supporter of the ideas of Bala Gangadhar Tilak39

THE MALABAR REBELLION

Malabar Rebellion or Mappila rebellion or the Rebellion of 1921 was one of the
major incidents in the history of British India. There were wide differences of opinion
regarding the genesis of the rebellion. Various factors such as religious, economic and
political elements had contributed to the rebellion. In reality, religious reasons, agrarian
discontent and poverty were the main reasons of the outbreak of the rebellion The real
strength of the Khilafat Movement laid mainly in the illiterate Muslim villages of interior,

37 Bid.
38 Ibid
39 Ibid

128
particularly in the taluks of Ernad and Valluvanad.40 The progress of the Khilafat movement
in Ernad and Valluvanad taluks created alarm in official quarters and the Government
brought these two taluks under Section 144 of the Indian Penal Code.’41 Many of the
activists were arrested and put in jail. ( See figure- 3).

Figure-3.1

CAPTURED MAPPILA PRISONERS, 1921

Source:http://en.m.wikipedia.org

40
S. Manickam,op.cit., p-283
41
A. Sreedhara Menon, op. cit., p.360.

129
 The attempted arrest of Vadakke Veettil Muhammad, the secretary of the local
Kliafat Committee at Pukkottur in Ernad taluk in South Malabar, led to a series of violent
clashes between the police and the Mappilas in the Ernad and Valluvanad taluks.42 (See map-
2). The Malabar Rebellion broke out on the 20th August 1921. The British authority took
serious steps to suppress it. As a part of it Colonel Hamphreys took charge as Military
Commander on the 22nd August.43 Mr. Evans joined him as civil advisor on the 25th. Mr.
Hitchcock played an important role. He was the District Superintend of Police, intelligent
Officer and was in command of a force of police operating under the military
commander.44The main leaders of the rebellion were Variamkunnath Kunjahammad Haji,
Kumaramputhur Sithi Koya Thangal and Ali Musaliar.

There were open fights between the rebels and the police in many places in South
Malabar and the former succeeded in extirpating the British in their strong holds.
Perinthalmanna in Valluvanad was one of the strongholds of the rebels where they
established their own government. Malppuaram, Tirurangadi and Manjeri were other places.
The government considered the rebellion as an anti government movement and accused the
Congress for the rebellion but the Congress blamed the government for its policy of
suppression.45

WAGON TRAGEDY, THE BLACK HOLE OF PODANUR

The situation became worst at Tirurangadi on the31st august where sharp action
took place. The rebel leader Ali Musaliar with 38 others were captured alive and were
brought into Tirur on the 31st August where sharp action took place. It was decided that
these prisoners should be sent for safe custody pending their trial to the Central Jail at
Coimbatore, and the question of the best means of effecting the transfer came under
consideration46.But the `best’ means of transfer ended as a tragedy due to the worst
management When the issue of transfer came under consideration, Mr. Reeve, the traffic
inspector suggested various options, but they were rejected due to several reasons. One
among the rejected proposals was to use a cattle truck without any ventilation. From this

42 Ibid.
43 Fort St. George Gazette, Part I, September 12, 1922, p.904.
44 Ibid.
45 K. Gopalankutty, Desiyaprasthanam Keralathil(Mal.) Samskara Keralam, April- June 1995, p- 26
46 Ibid, p.904.

130
example, anyone can easily understand the failure of the authority in making decision
regarding this, which finally resulted in putting more than 100 prisoners in a luggage
van, LV 1711. The most tragedy of the Malabar Rebellion was the death of 90 prisoners
due to suffocation in this closed railway goods wagon on November 20, 1921. They died
of suffocation by the time the train reached Podanur on their way from Tirur railway
station to Coimbatore. This heartbreaking incident was known as ‘Wagon Tragedy’or
the Black Hole of Calcutta in reverse.47 It was also called as “the Black Hole of
Podanur”48 Therefore, the acceptance of a luggage van without the provision to open the
door, as better means of transport, was still suspicious.

Some of the prisoners who survived were Parakal Ismail of Kuruvambalam

amsam,Walavad, Koyhuparambath Kunhi Marakayar of Kuruvanbalam,
Vellathukunnathur Muhammed Kutty of Malappuram,Kunnathur Palliyattil Kunhamed,
Konola Easaf of malappuram,his brother Konola Ahmed,Kalladi Unnian of
Malappuram,Serambikkal Mammad of Chemmalassery etc. Parakal Ismail of
Kuruvanbalam Amsam, Walavanad recollected the lamentable occurrence as “I have
been convicted of taking part in the offence of burning an adhikari’s records. I was kept
in jail at Angadippuram and tried there and brought to Malappuram. From there I started
off with some others to Tirur. 100 of us were taken to the Tirur station and when the train
came in, we were put into a van with three compartments. It was crowded and the doors
were shut. The first time we stopped we all asked for water, we called out loud. We got
no answer. We were all thirsty ….we were perspiring profusely and we realized that the
air was insufficient and could not breathe. We were so thirsty that some of us drank the
perspiration from their clothes. After two or three stations men began to fall down and
lay on top of each other.” 49

Another survivor Koyhuparambath Kunhi Marakayar of Kuruvabalam recollected

the ‘Wagon Tragedy’as “I remember up to Shoranur. When we shouted out there for
water someone replied that we could only have it at Podanur. My Karanavar was then
dying with his head on my lap. We called out ‘‘If you cannot give us water at least let us

47 S. Manickam, op.cit., p. 285.

48 Sumit Sarkar, Modern India,1885-1947, Palgrav Macmillan, New York, 1989, p. 217.
49 Fort St. George Gazette, Part I, September12, 1922, p. 929.

131
have air. You can tie us up, legs and arms’’ The answer we got was “we are not going to
tie up you. Be quiet”
Some of the other witnesses of the Wagon Tragedy were Mr. A.H Reeve, Traffic
Inspector South Indian Railway Tirur, O Gopalan Nayar, Head
Constable(No1028),Narayanan Nayar, Police Constable (No. 37), K. Raman Nambiar,
ConstableNo.(995), V.A.Narayana Ayyar, Assistant Station Master, Patambi and K.V
Rama Ayyar, Goods Supervisor, Shoranur.50 The Wagon Tragedy led to a series of
clashes between the Mulims and the Police. Alanallur, Perinthalmanna,
Kulapparamba,Arakkuparamba etc. were some of the places of Valluvanad where the
Malabar Rebellion had a notable influence. Mannarkkad was one of the chief centres of
the Mappila Rebellion of 1921.51

It was noted that the Malabar rebellion broke out as a natural reaction against the
police repression but later it turned to be violent. Many Hindu Janmis (land lords) were
attacked by Muslim Kudiyans (Peasants). However, it was important to note that these
attacks were carried out not on religious reasons but on economic or agrarian reasons.
Moreover, the Congress leaders like K.P Kesava Menon, Muhammed Abdur Rahman, K
Kelappan, E. Moidu Moulavi and M.P Govinda Menon sincerely worked to stop
violence. In other words, the Rebellion facilitated awareness among the people against
the colonial rule. This consciousness enabled the leaders of Malabar to organize the
people against the Government during the National Movement.

The Malabar Rebellion of 1921 was a remarkable event in the history of freedom
struggle in Malabar. The rebellion was violent in Valluvanad and Ernad taluks in South
Malabar. Though the newspapers accepted the Khilafat as a national issue, many of them
treated the Muslims as fanatic rebels. The Kerala Patrika accused the Congress and
Khilafat workers for the violence of 1921. The Mitavati also had similar view.

50 Fort St. George Gazette, Part I, PP-923-925.

51T.G..Rutherford (Editor),K.N Krishnaswami Ayyar (Assistant Editor),Malabar District Gazetteer,
Vol.II, Madras, 1933, P.89.

132
 Map-2

SOUTH MALABAR IN 1921

Source:http://en.m.wikipedia.org

EMERGENCE OF RADICAL POLITICAL MOVEMENTS

Malabar, a fertile soil of Nationalist activities in South India witnessed for the rise of
different types of nationalism after 1920. The Malabar Rebellion of 1921, the Civil
Disobedience Movement under the Nationalist leaders and the growth of socialist ideas and
the emergence of radical political activities under the Communists were some of the
examples. The emergence of socialist ideas were a major political development in the history
of freedom movement in India. The victory of the socialist revolution in Russia influenced
many Indian radical nationalists. One of the important reasons of the growth of radical

133
political activities in Malabar was the attitude of some of the young leaders of the Indian
National Congress towards the Second Civil Disobedience Movement. The young leaders.
Krishna Pillai, A.K. Gopalan and E.M.S Nambhuthirippad were arrested in 1932 for
violating the rules during the Civil disobedience Movement. They learned the primary
lessons of ‘Marxian Socialism ‘from a political prisoner, K.N. Tiwari.52 When it was
withdrawn, many of them felt disappointed and sought for other political activities. They
were attracted to Socialist ideas, which was in its cradle in many parts of Malabar. These
leaders tried to organise ‘class struggles’ to redress the socio- economic grievances of
different classes like tenants, workers, teachers and students. The term class struggle was
used to denote the organised struggle waged by the tenants and labourers in Valluvanad.
Directly or indirectly, these struggles had made remarkable contributions to the national
movement in Malabar. It was clear that the national movement was merely a movement of
the upper classes until the emergence of the class organisations. The political terrain of
Malabar underwent a radical change due to the rise of these class organisations. These
organisations brought different classes like tenants, labourers, teachers and students to the
political landscape of Malabar. In that way, they made the national movement a real mass
movement.

The fourth decade of the 20th century witnessed growth of left revolutionary ideology
in Malabar. The Communists could culminate the Kerala Provincial Congress Committee.
This group formed the Kerala Socialist Party in 1934. Later many of them became
Communists. Krishna Pillai, A.K. Gopalan and E.M.S Nambudirippad were prominent
among them. E.M.S Nambudirippad, a native of Elamkulam near Perinthalmanna in
Valluvanad played a notable role in organising class organisations in Malabar. Within a short
period, the Congress Socialist Party spread to all parts of Kerala. Compared to other parts of
India, there was a replica in Malabar of the national activities in other parts of India. The
Kerala Congress Socialist Party spread the idea of Scientific Socialism and organised
workers, peasants, teachers, youth, women and students in its fight against imperialism.53
The KCSP took the initiative to form the Karshaka Sangham in North Malabar. Later it
extended its activities in all parts of Malabar with the formation of the All Malabar Karshska
Sangham in 1937. P Narayanan Nair and K.A Keraleeyan served as the president and

52 N.Sasidharan. The Origins of the Communist Party of India(Marxist) in Kerala Politics A Study of
Social and Political Radicalism, Ph.D Thesis, Kerala University. 1992, p. 153.
53 K. Gopalankutty, ‘The Task of Reforming the Congress: Malabar 1934-40,’ Studies in History, vol. 5,
No. 2, 1989, p. 177.

134
secretary respectively.54 The radicals believed that Scientific Socialism was the only panacea
for all the evils in the society. However, it was interesting to note that the Communist
ideology spread in Valluvanad, only in the 1930s. Earlier socialist minded leaders preferred
to work within the Congress Socialist wing. Vernacular press like Prabhatham stood in front
of the propagation of Marxian ideology in Valluvanad. Being the first socialist paper in
Malabar, it published series of articles supporting Communism. One of such articles entitled
‘Karl Marx Zindabad’ published in March 1935, stressed the influence of Marxian ideology
on peasants and workers.55 Copies of Prabhatham circulated in Patambi, Alanallur,
Mannarkkad, Cherpulassery and Ottappalam in Valluvanad.56

PEASANT MOVEMENTS
When the ideology of nationalism gained momentum in the 20th century, the
57
cultivating class of tenants in Malabar awakened and joined the main stream of freedom
However, the emergence of the working class and socialist movement began earlier in the
States of Travancore and Cochin than in Malabar.58 The impact of colonial rule on the
economy of Malabar produced far-reaching consequences. The interests of the traditional
landlords and the colonial rulers severely affected the economic status of the real peasants of
Valluvanad. The presence of landlords in the Indian National Congress kept a large section
of peasants aloof from the Congress. The kudiyans or the peasants wanted to amend the
Malabar Tenancy Act of 1929. The Congress Socialists effectively utilised the situation
demanding radical changes in the land relations in Malabar. Their attempts resulted in the
formation of Karshaka Sanghams (Peasants’Society) in July 1935, which enabled them for
collective bargain. The Sangham formed its units in all taluks in Malabar and later in all
villages. . During 1935-39 the rural peasants of Valluvanad were organised behind the
Karshaka sangham.59. The main demands of the Karshaka Sangham formed in Malabar
were reduction of rent and land revenue, the abolition of feudal levies and amendment of the

54 K.K.N. Kurup, Agrarian Struggles in Kerala, CBH Publications, Thiruvananthapuram, 1989, p.39.
55 Prabahatham, 18 March, 1935.
56 E.P Bhaskara Gupthan,op.cit.,18/05/2012.
57 K.K.N.Kurup, Modern Kerala, Studies in Social and Agrarian relations, New Delhi, 1988, p. 140.
58 E.M.S Namboodiripad, The National Question in Kerala, People’s Publishing House, Bombay, 1952,
p.141.
59 N.Sasidharan, op.cit, pp.153-154.

135
Malabar Tenancy Act of 1929.60 The Taluk meeting of the Karshaka Sangham held in
Valluvanad in South Malabar in 1936 passed notable resolutions dealing with land tax, debt
and rent.61 In October 1938, the All Malabar Karshaka Sangham decided to send a
deputation to the District Collector of Malabar demanding amendments to the Act of
1929. This deputation consisted of 1000 volunteers who came in two Jathas
(Preocession) of five hundred each from South Malabar and North Malabar.62 Hence the
All Malabar Peasants Conference held at Kozhikkode in 1938, passed the above stated
demands. It also appealed the peasants to strengthen the Karshaka Sangham and the
Congress.63 In such a way the Karshaka Sangham raised the grievances of the peasants
and as well as the issue of freedom.

PATTAMBI CONVENTION

Some of the policies of the British Government in India created wide discontent
among the people. The huge hike in land taxes created disgruntlement among the
peasants throughout the country. The Congress workers of Valluvanad Taluk were on the
way of agitation against the heavy tax. The visit of Gandhiji in Kerala in 1933 inspired
the tenants of Valluvanad to protest the taxes. As a result of these attempts a committee
was constituted to make pressure on the government to reduce the rate of taxes.64 One of
the notable programmes during this anti-tax agitation was the famous All Malabar
Convention of the peasants held at Pattambi in 1934. Many leaders addressed the
convention. N.G. Ranga and Dandu Narayan Rao, notable peasant leaders of Andhra
Pradesh addressed the peasants at Patambi.65 The Patambi Convention was an important
event in the history of nationalism in Valluvanad. It enabled the congress leaders to study
and understand various issues such as the tenant-landlord relations, agricultural debts,
social and economic condition of the peasants.66 The Pattambi Convention constituted a

60 K. Gopalankutty, the “Integration of the Anti-Landlord Movement with the Movement Against
Imperialism” in Bipan Chandra (ed.), The Indian Left: Critical appraisals, Vikas Publishing House Pvt.
Ltd, New Delhi, 1983, p.203.
61 Mathrubhumi, 20 August, 1936.
62 Mathrubhumi, December 14,15 and16,1938
63 Mathrubhumi, 21 December, 1938 ,
64 V.V Kunhikrishnan, Malabarile Karshaka Prasthanam, Samskara Keralam, April- June 1995, p.39.
65 V.V Kunhikrishnan, op.cit., p.39.
66 Ibid., pp.39-40.

136
committee under E.M.S Nambuthirippad to study the problems of the peasants. These
attempts resulted in the formation of an organisation of the peasants. E.M.S
Nambuthirippad and C. Govindan Nair were the president and secretary respectively.
When the Congress Socialist Party was formed at national level in 1935, these
unsatisfied leaders welcomed and joined it. In such a way, the Pattambi Convention in
Valluvanad prepared a strong platform for the emergence of socialist activities in South
Malabar and other parts of Kerala. The activities of the Congress- socialist Party deeply
influenced the downtrodden people of Valluvanad. Later many of the Socialists joined
the Communist Party.

One of the colourful incidents in the history of the freedom Movement in

Malabar was the general strike launched by the South Indian Railway Labour Union in
1946. The strike was launched the other parts of Madras Presidency in which the railway
workers of Shoranur showed their solidarity.67 It produced far-reaching consequences in
various parts of Malabar. It provided an opportunity to bring the railway workers under a
common aim that influenced the other section of people particularly the workers and
tenants in Malabar.

TEACHERS’ MOVEMENT

The formation of the Aided School Teachers Union in 1935 was an important
event in the history of the freedom movement in Malabar. There were efforts to organise
the teachers during the Civil Disobedience Movement. Like the peasants, the aided
school teachers were another section of the society who were ill paid by the private
management. The government resorted to cut down the grants instead of inquiring into
the matter whenever a complaint was made against irregular payment, ill pay etc.68The
Aided School Teachers’ Union was formed in 1934 in Kalyasseri. The units of the
teachers’ Union were formed in Valluvanad, Kottayam and Kurumbranad taluks in the
same year.69 Hundreds of aided primary school teachers joined the Union. They
demanded security and regular payment of salary. One of the other important demands
was the introduction of the service register in which the contract appointing teachers with

67 E.M.S Nambuthiripad, The National Question in Kerala, op.cit., p- 157

68 Mathrubhumi. 5 Jauary, 24 June 1938.
69 P.R Nambiar(ed.) Keralathile Adhyapaka Prasthanam, Kerala State Gazetteer, Vol- II, Part- II,
Thiruvanathapuram,1982, p.214.

137
the date of appointment and salary were entered.70 The teachers’ Union raised some
other demands such as the “sanction of the District Educational Council and the
Government for all disciplinary action taken against teachers, the extension of Provident
fund and leave benefits to Aided School teachers and the abolition of the system of
private management and the takeover of primary education by the government”71

Their methods of agitation in the beginning were convening meetings, passing

resolutions, organising processions, submitting memoranda and observing special days.72
When these techniques proved ineffective, the Teachers’ Union turned to adopt radical
methods like hartal and work strike. It was noted that many of the leaders of the
Teachers’ Union were either members or office bearers of the Congress. Later many of
them became Socialists. The members of the Teachers’ Union were in the forefront of
the national struggle and extended their support to the other sections of the society.73 It
was clear that the role of an educated group, the teachers, in awakening the common
illiterate people against imperialism and colonialism in the villages of Valluvanad was a
memorable chapter in the history of the National Movement of Malabar.

STUDENTS AND NATIONAL MOVEMENT

The mobilisation of students in a mass struggle by Mahatma Gandhi was one of

the peculiar features of the Indian freedom Movement. The period of Second Civil
Disobedience was an era of active student participation. The formation of Bala Bharat
Seva Sangham in Kozhikkod on 12th October 1930 was perhaps the first attempt to
organise the students in Malabar against the colonial rule.74 The students helped the
Indian National congress to carry out its programmes such as picketing of foreign shops,
propagation of Swadeshi, distribution of pamphlets etc.75 When the Civil Disobedience
Movement was withdrawn, many of the students felt disappointed. Both the Congress
and the Socialists mobilised the students during the freedom movement. The formation

70 Mathrubhumi 23 April, 1938.

71 Ibid, 17 february and 29 March 1938.
72Kerala State Gazetteer, Vol- II, Part- II, P.214.
73 Sreekrishnapurm Krishnankutty, op.cit,19/05/2012.
74 A.K.Pillai, op.cit.,p- 533.
75 V. Sankaran Nair, Role of Students in Freedom Movement with Special Reference to Madras
Presidency, (Ph.D Thesis) University of kerala, 1979, p. 272.

138
of Kerala Students Federation in June 1937 was another step in the history of the student
movement in Malabar. A meeting of the students held in Kozhikkode, constituted a
Working Committee. The waves of the Students Federation reached in many parts of
Malabar. Palakkad in South Malabar was one of the main centres of such activities.76
The Second All Kerala Students Federation Conference was held in Palakkad was an
important one due to its stress on to make primary education free and compulsory. Kallat
Krishnan and Imbichi Bava were two notable leaders of the Students Federation. Both of
them became the leaders of the Communist Party of India. The Students Federation was
instrumental in drawing the students into the national movement and the Socialist
Movement during 1935-40. Due to the active participation of students, the National
Movement became more active in many parts like Perinthalmanna, Patambi, Ottappalam
etc. The Students Federation acted as a recruiting agency to the national movement. It
was very clear that many of the political leaders of united Kerala reached in public
sphere through students’ organisations.

EMINENT ACTIVISTS

M. P Narayana Menon was one of the active nationalists in Valluvanad. He was

born in 1887. The activities of M.P Narayana Menon could be analysed in two ways.
First of all, he was the most important leader who stood for Hindu- Muslim unity during
the national movement. In that way he could achieve a mass support against the colonial
rulers. Secondly, M.P Narayana Menon raised the grievances of the tenants to the public
and to the authority. He organised the Kutiyan Sankada Nivarana Sangam to solve the
grievances of the tenants of Malabar. He correlated its activities with the Indian National
Congress. He organised a tenant conference in Angadippuram in 1916.It was notable that
most of the tenants in Malabar were Muslims and the landlords were Hindus. In this
matter, he played a crucial role in maintaining religious harmony while addressing the
issue of landlordism.

Kattilassery Muhammed Musliar was a close associate of M.P Narayana Menon.

Both of them travelled almost all parts of Malabar to strengthen the Malabar Kudiyan
Sangam formed in 1919. Their efforts were reflected in the Fifth Malabar Political
Conference held in Manjeri in 1920. There were around 3000 Muslim peasants in the

76 Mathrubhumi, 30 June, 1937.

139
conference. The historical political conference at Ottappalam in April 1921 provided an
opportunity to prove the organisational skill of M. P Narayana Menon. In many
occasions, he dressed like the Mappila-s of Malabar and worked as one among them. He
was popularly called as Abul Twalib of Malabar by the Muslims.

Vellithuruthi Thazhathu Karthu Patteri Raman Bhattathirippad, (1896-1982)

popularly called V.T.B or V.T was a freedom fighter and a social reformer of
Valluvanad. He was a revolutionary who organised the first mixed race marriage in the
Nambhuthiri community. He was an eminent personality in removing social caste
system and other social evils prevailed in the society of Valluvanad.

E.P Gopalan, one of the founder- leaders of the communist party, had fought for
the nation's freedom and the liberation of the working class. He had played a prominent
role in organising farmers in Malabar and led several struggles against feudal oppression
in North Kerala. E P Gopalan, a firebrand Communist leader was born in 1912 at
Mannayankode of Pattambi in the Perinthalmanna taluk. He came to politics as a
follower of the late M.P. Govinda Menon, a Congress leader. He was arrested in 1930 for
picketing Kallayi toddy shop. He was the Valluvanad taluk secretary of the Congress77.
He was beaten up and arrested on January 26, 1930 for hoisting black flag at Palakkad
Fort Maidan. In 1935, he became the secretary of the South Malabar Congress
Committee. He was arrested for his anti-war speeches and jailed at Bellary in 1941 till
1945. During the Calcutta thesis of the Communist Party of India, he went underground
only to come into open in 1951. In 1954, he was elected to the Malabar District Board
from Pattambi. In 1957 and 1977 he was elected to the Kerala Assembly from Pattambi.
In 1960, he was elected to the Assembly from Perinthalmanna. After the split in the
Communist Party of India, he remained with the CPI. In 1969, he was the chairman of
the Kerala State Agro Industries Corporation.

We hardly heard the voice of the women in public sphere in Valluvanad till end
of 19th century. The social reform movements and national movement brought them to
the main stream of Valluvanad. The nationalists and socialists took efforts to bring them
to the political platform. When the male members engaged with their political activities,
the women took divergent roles in family. Gradually, they were attracted to national

77 http://www.hindu.com/2001/11/02

140
issues and appeared in the political scene in Valluvanad. Malabar contributed notable
women leaders and activists to the National Movement. Generally, the Civil
Disobedience Movement of Mahatma Gandhi attracted hundreds of women to the
Indian National Congress. Many of them were either arrested or convicted during the
Freedom Movement in Malabar. The following is a list of eminent women leaders who
were active in the National Movement and done wonderful selfless services for their
mother land.

A.V. Kuttymalu Amma (1905-1985), a prominent activist of the national

movement was born in Vadakkath family Anakkara in South Malabar. She was attracted
to Gandhian programmes of Khadi and Charkka. Kuttimalu Amma propagated Khadi in
Malabar. She organised and led a group of women volunteers in picketing of foreign
cloth shops in Kozhikkod in 1931. She was arrested and convicted for two years
imprisonment. Ottappalam in Valluvanad was one of the main centres of the political
activities of A. V Kuttymalu Amma. She was a member of the Madras Assembly, leader
of the Kerala Pradesh Congress Committee and the member of the All India Congress
Committee. One of the memorable events in her life was her arrest with her two months’
old child, for picketing foreign clothes’ shop in Calicut.78 A.V. Kuttymalu Amma
successfully organised political activities in many parts of South Malabar.

C.R Devaki Amma was another most important women leader in Valluvanad.
She was born in Pallippuram near Pattambi, in the erstwhile Valluvanad taluk and
attracted to the Indian National Congress in her childhood. She was very active in the
Civil Disobedience movement of 1930 and was arrested twice. She had cheerfully
participated in the Salt Satyagraha at Payyannur.79 Like Kuttymalu Amma, C. R Devaki
Amma was a devoted worker of the Indian National Congress in Malabar.

Kunhikkavu Amma was an eminent activist of the Congress in Malabar. Born at

Chunangadu in Palakkad district in South Malabar, she propagated the anti-
untouchability ideology of the Indian National Congress in Malabar. Like other women
leaders mentioned above, Kunhikkavu Amma was arrested in 1930 for violating the

78 Meera Velayudhan, The Growth of Political Consciousness Among Women in Kerala, (in) Perspectives
on kerala History, P.J. Cherian(ed.), Kerala Gazetteer Department, Thiruvananthapuram,1999, p.499.
79 T.K. Anandi, Janakeeya Samarangalil Malabarinte Pen Pathakal, Kerala Sasthra Sahitya Parishad,
Kozhicode, 2006, p.34.

141
prohibition of the police. She was arrested for leading a procession to the Thali Temple
in Calicut. When the police approached for arrest, she fearlessly accepted it and
remained in jail for seven days. Another women leader of the Indian National Congress
in Malabar was Mrs. T. R. Krishna Swami Iyer.

Devaki Pattassyar was a prominent leader who brought many women to politics
from 1935 onwards. She concentrated her activities in Koonathara Panchayath. She was
very active in Karshaka Sangham and Communist party. She organised women to
welcome the Pattini Jatha (Hunger March) by A.K. Gopalan at Koonathara in 1937.
Srimati Devaki Narikkatteeri was a very active freedom fighter in Koppam near
Pattambi. Lakshmikkuttiyamma and Kanjoor Gouri Antharjanam were eminent women
leaders in Valluvanad. During the schooldays of Lakshmikkuttiyamma, Mahatma Gandhi
visited Pattambi and addressed the mob. She attended and listened the speech of
Gandhiji, violating the strict order given by the headmaster not to participate in the
meetin

Palakkad in South Malabar was her centre of political activities. She had served
as the dictator of Kerala Pradesh Congress Committee in 1930. By the beginning 1940s
the political programmes became more active in Valluvanad. Due to her work, large
sections of people attracted to the national movement. The Indian National Congress
followed their own programmes like propagation of Khadi and other constructive
programmes, the communist addressed other socio- economic issues such as demand for
land relations, hike in wages and women empowerment.

To conclude, it was important to say that the national movement in Valluvanad

had three important phases. In its first phase, the national movement was under the
Indian National Congress. In Gandhian era, they followed the basic principle of Ahimsa.
Large number of Hindus belonged to backward classes and Muslims kept away from the
programmes of the Congress. In the second phase, particularly in 1921-22 periods, the
national movement in Valluvanad showed a different nature of agitation against the
colonial rulers. The Khilafat Movement and the Malabar Rebellion or Mappila Rebellion
of 1921 made the national movement a violent one. At the same time, it was important to
note that the Muslims, who were kept away from the first phase of national movement
were attracted. The participation of Muslims were more visible in Ernad and Valluvanad
taluks in South Malabar. The third phase opened in 1930s in which the socialist and

142
communist ideologies challenged the Gandhian ideologies in many aspects. They
organised marginalised sections of people in the struggle against imperialism. In this
stage, large sections of people belonged to backward castes attracted to their programmes
and took part in socio-political agitations. Peasants, women, workers and students were
organised themselves to fight against imperialism and other social evils. By the middle
of 1947, the political terrain of Valluvanad became capable to fight for ultimate freedom
from the colonial rule.

143