Kottiyoor
Grama Panchayat

THROUGH THE PANCHAYAT: AN EXTENSIVE HISTORY OF KOTTIYOOR

Kottiyoor is a breathtakingly beautiful migrant village blessed by nature, nestled in the slopes of the Sahyadri (Western Ghats) mountain range. The mountain ranges shrouded in mist, the lush green valley, and the Bavali River flowing as the lifeline of the village transform Kottiyoor into a visual paradise. Kottiyoor is the place referred to as "Thricherumanna" in William Logan’s Malabar Manual. Mentions of Kottiyoor can also be found in Vadakkan Pattukal (Northern Ballads) and various other folk songs. This land is world-renowned for the presence of the Kottiyoor Mahadeva Temple, which is known as the "Dakshina Varanasi" (Varanasi of the South) and stands as a major pilgrimage center in South India. The Kottiyoor Shiva Temple serves as the cultural center of Kottiyoor. The rituals, customs, and festivals of the temple preserve the cultural heritage of the Panchayat. The Kottiyoor Vysakha Mahotsavam is one of the largest Hindu festivals in South India, drawing immense crowds.

Kottiyoor is a Panchayat situated in the Iritty Taluk under the Peravoor Block in the eastern part of the Kannur District. It shares its western border with Kelakam Panchayat, while its other sides are bordered by the Kottiyoor Wildlife Sanctuary. Originating from the catchment areas of Periya Hill in Wayanad, the water-abundant Bavali River encircles the village, depositing a rich culture where myths and history intertwine on both its banks.

Panchayat Geographical & Demographic Profile

The Malabar Migration and the Building of Kottiyoor

The Malabar migration from Travancore accelerated during the second half of the twentieth century. One does not require the backing of research to understand that poverty was the root cause behind this displacement, recorded in history as the "farmers' migration." The repercussions of World War II adversely affected the farmers of Central Travancore. The subsequent food shortages, inflation, scarcity of cultivable land, and misgovernance were socio-economic and political developments that drove the Malabar migration. Additionally, the inheritance system practiced among Christians in this region led to a reduction in the size of landholdings per family. The lower cost of land in Malabar compared to Travancore must also be considered a contributing factor. According to historical records, the migration became widespread by the 1960s, slowed down by the 1970s, and ceased by the mid-1980s.

Kottiyoor holds a prominent position in the Malabar migration. The fertility of the soil, availability of water, and abundance of agricultural crops were highly potent factors that attracted migrants to Kottiyoor. Fighting against the soil, battling adverse conditions, and shedding the sweat of continuous hard labor, they built Kottiyoor. Waging a war against wild pythons and malaria, the migrant population recalls their past heroic sacrifices as a time when they transformed a region sleeping in wild wilderness into a habitable land. The hard work and sacrifice of a generation that gradually fulfilled all basic human needs step-by-step remain memorable. Through their fighting spirit, they eventually acquired places of worship, hospitals, transportation facilities, schools, communication channels, and the movement of essential commodities. History shows that during this struggle, some became fertilizer for the soil they tilled, while others left the land entirely.

Prior to the migration, Kottiyoor was an alluring landscape with fertile soil, abundant agriculture, and dense forests along the banks of the silver-rippling Bavali River at the foothills of the soaring Brahmagiri Hills. Although no historical documents are available regarding Kottiyoor before the migration, the area and its surroundings—believed to date back to the legends of Parasurama—were considered the property of the Devaswom. Before migrations commenced, this region was a part of Kolathunadu. During the feudal landlord era, these areas were under the direct control of the four chieftains of Manathana, who served as the Uralar (trustees) of the Kottiyoor Devaswom. History notes that the indigenous Paniyars and Kurichyas were the inhabitants of Kottiyoor at that time.

The Bavali River flows continuously as a silent witness before humans who struggle to untangle history from myth. This flow, burdened with all the weights of time, must have its own stories to tell. An tribal chieftain from Mandamcheri recalled that occasionally, the Bavali River discards its natural calmness and turns ferocious. Sometime during the last century, when the Bavali River unleashed its fury like a dancer tossing her untied hair, an entire tribal settlement was reportedly washed away.

"This is not just any small river you see here. Just like Arjuna trembled when Krishna revealed his true form, it's exactly like that. You will be terrified if you see its fierce form. Its eyes turn red, its tongue protrudes, and it scares you by showing its fangs."

It is estimated that the first person arrived in Kottiyoor as part of the Malabar migration on December 27, 1948. Following this, the families of Muthanattu, Thuruthiyil, Madikkangal, and Nambudakam are believed to have reached Kottiyoor by the 1950s. They bought this land, which was a dense forest, from landlords or acquired it by fencing it off. They cleared the forests and sowed crops. Discovering the fertility of the soil, the first migrant farmers invited their relatives and friends to Kottiyoor. Gradually, Kottiyoor grew. Settlements emerged across various parts of the Panchayat. They sweated blood for survival, harvested the fruits of sacrifice, brotherhood, and mutual cooperation, and transformed into a unified community. In the initial period, paddy, tapioca, elephant foot yam, taro, lemon grass, and vetiver were cultivated. The visionary and knowledgeable farming community eventually transitioned to long-term crops such as coconut, areca nut, black pepper, mango, and jackfruit. There were numerous needs to be achieved. To confess their triumphs and tribulations, to dedicate themselves, to immerse in spiritual matters, to congregate, and to strengthen unity, they built places of worship and cultural centers on the virgin soil of Kottiyoor.

Kottiyoor St. Sebastian’s Church

The church holds an indispensable position in the history of Kottiyoor. The Kottiyoor St. Sebastian’s Church has played a leading role in addressing the socio-economic problems that emerged alongside migration. The Kottiyoor church stands tall as a silent witness to the comprehensive progress of the migrant population. To address the spiritual needs of the believers, the land for establishing a church in the name of St. Sebastian was donated by the respected Mathai Muthanattu. The decision to establish the church was taken during the Kurishupally general body meeting held at Chunkakunnu in 1959. Initially, the decision was to resolve spiritual matters by establishing a church room at Chunkakunnu. However, a meeting in 1960 chaired by Rev. Fr. Devasia Elamthuruthiyil revoked the previous decision and resolved to construct a 30-foot-wide church building in Kottiyoor. Later, in 1961, when Rev. Fr. Jacob Chirayath took charge as the parish priest, the construction of the church was finalized, and as decided in 1964, temporary expansion measures were taken using rafters (charthu kazhukkol). This structure was utilized until the new church became a reality.

Years later, in 1986, during the tenure of the respected Rev. Fr. Mathew Karuvanplackal as parish priest, it was decided to build a new church. The general body meeting held at that time approved the plan for the new church accordingly. Consequently, in 1987, the Bishop of the Mananthavady Diocese, Mar Jacob Thoomkuzhy, laid the foundation stone of the church. On May 10, 1993, the long-cherished dream of the people of Kottiyoor, the church consecration, took place under the leadership of Rev. Fr. Mathew Karuvanplackal. The construction was undertaken and completed by Mr. Valsaraj, a sculptor from the Geetanjali Trust.

Socio-Economic Growth and Infrastructure Development

Transport and Infrastructure

The primary challenge faced by the early migrant population was the absence of proper roads. Although buses operated from Thalassery up to Peravoor, people had to rely on forest pathways after Manathana. As a solution to this, on October 6, 1969, under the leadership of Rev. Fr. Jacob Chirayath and through the collective efforts of the local residents, a road from Ambayathode to Manathana (a distance of approximately 20 kilometers) was cut open in a single day, cementing its place in history. This event was published to the world through an editorial in Malayala Manorama, a prominent Malayalam newspaper of the time. This achievement is evaluated as a milestone that boosted the self-confidence of the migrant farmers.

It was likely through this community unity, transcending caste and religion, that they realized they could achieve what they needed through resilient collective action. It was during this same period that the first bus service to Kottiyoor commenced, resolving the travel hardships of the migrant population. In 1967, under the leadership of Fr. Chirayath himself, a road was cleared from Ambayathode to Wayanad to make it navigable. This road was subsequently upgraded, and currently, numerous transport buses operate through this route connecting Wayanad and Iritty. Efforts to construct a ghat-free parallel route connecting Wayanad, namely the Ambayathode - Thalappuzha 44-Mile Road, began in 1973 under the leadership of Mr. T.S. Scaria and continue to this day.

Education

In those days, children in Kottiyoor had to travel miles for their education. Commuting through arduous forest paths made education nearly inaccessible for children. The first step in the field of education was taken in 1954 when Gopalan Nair from Thirumarady started a Kudippallikkoodam (traditional village school) in a shed built on land belonging to Mr. Mathai Muthanattu. Later, in 1956, the Thalakkakkani Government Lower Primary School was started on 25 cents of land owned by Mr. Thomakkudi Kannan at Vettilakkolli. Around the same period, a government school was also started at Chunkakunnu. Subsequently, the Government LP School at Ambayathode (1960), the NSSKUP School at Pamparappane (1962), and the SNLP School at Mandamcheri (1963) were established with government participation. In 1976, commemorating the migration, IJM High School was started in Kottiyoor. Although significant growth was achieved in the educational sector when the high school was upgraded to a higher secondary school in 1999, the Panchayat still faces a shortage of higher professional and vocational educational institutions.

Health and Public Services

The progress achieved by the Kottiyoor migrant community in the healthcare sector is commendable. In the early days, only traditional country medicine, services from Mananthavady miles away, and the care of Dr. Thankam at Thondi were available to the people of Kottiyoor. It was during that period that a Primary Health Centre was sanctioned for Kottiyoor. Established in 1976 on land donated by Mr. P.K. Joseph Puliyanamackal through the efforts of Mr. Gopinathan Pillai and Mr. K.S. Padmanabhan, the Primary Health Centre undoubtedly brought massive changes to the healthcare sector, even though the inpatient treatment facility that had been sanctioned was subsequently lost. Today, St. Camillus Private Hospital in Chunkakunnu, the Government Siddha Dispensary in Ambayathode, the Government Homeo Dispensary in Neendunokki, and the Government Ayurveda Dispensary in Chunkakunnu stand as the face of healthcare administration in Kottiyoor.

In the early days, postal facilities were available only at Chunkakunnu. With the opening of post offices in Kottiyoor in 1966 and Ambayathode in 1978, the issues faced in corresponding with native hometowns were resolved. The establishment of the Kottiyoor Service Co-operative Bank in 1966 marked the beginning of banking services for the farmers of Kottiyoor.

Administrative History of Kottiyoor Panchayat

After independence, the region comprising Kottiyoor Panchayat was in the Kappad Desam of Manathana Amsam in the Malabar District of Madras State. Later, with the birth of Kerala in 1956, the areas including Kottiyoor became part of Manathana Panchayat in the Thalassery Taluk of Kannur District. When Manathana Panchayat was further divided to form Peravoor and Kappad Panchayats, Kottiyoor shifted under the jurisdiction of Kappad Panchayat. Finally, in 1968, Kappad Panchayat was divided again, bringing Kottiyoor and Kelakam Panchayats into existence.

From 1968 to 1979, the governing body consisting of Mr. K.V. Joseph and Mr. Scaria Puthenpura, led by Mr. Georgekutty Mukkadan as President, guided the Kottiyoor Panchayat. Following this, the second governing body under the leadership of Mr. Joseph Mankuthel governed until 1982, with Mr. Gopinathan Pillai serving as the Vice President during this period. The eight-member governing body changed in 1982, and thereafter until 1984, Kottiyoor Panchayat was governed under the leadership of Mr. T.S. Mathew and Mr. Joseph Narimattam. From October 30, 1984, to October 29, 1988, Kottiyoor Panchayat was under administrator rule. From 1988 to 1995, a new governing body came to power in Kottiyoor under the leadership of Mr. P.C. Ramakrishnan. During this seven-year period, visible changes occurred in the infrastructure development of the Panchayat. Until 1991, the Panchayat office functioned in a rented building at Neendunokki. Subsequently, it started functioning in its own building constructed on land donated by the respected Thomas Muthanattu.

The Panchayat Raj system came into effect in Kerala in 1994. The Panchayat Raj Act is a legislation that enables rural development through the direct participation of the people. It promotes local self-governance for rural citizens and empowers them to find solutions to their problems. The Panchayat Raj system is very robust in Kerala and plays a decisive role in local development. In accordance with this, elections are conducted every five years, leading to changing administrations. Following Mr. P.C. Ramakrishnan, Raghavan Master served as the Panchayat President until 2000. Thereafter, every five years, Adv. K.J. Joseph, Smt. Cecily Amakkattu, Mr. Saju Vathyattu, Smt. Indira Sreedharan, and Mr. Roy Nambudakam respectively led the Kottiyoor Panchayat up to 2025.

Currently, the Panchayat is administered by Smt. Cecily Kannanthanam as President and Mr. Roy Nambudakam as Vice President. Smt. Jincy Thomas serves as the Chairperson of the Development Standing Committee, Mr. Thomas Amakkattu acts as the Chairperson of the Welfare Standing Committee, and Smt. Bindu serves as the Chairperson of the Health and Education Standing Committee.

Historical Public Agitations

The Kottiyoor Agitation (1961 - 62)

The protest that took place against eviction in the areas currently comprising Kelakam, Kottiyoor, and Kanichar Panchayats during 1961-62 is known as the Kottiyoor Agitation. In 1961, a newspaper advertisement appeared stating that 27,000 acres of land belonging to the Kottiyoor Devaswom was being assigned to the Nair Service Society (NSS) at a consideration of one rupee per acre. The lack of clarity regarding the specific land being transferred created anxiety among the farmers. They could not bear the loss of years of their hard labor. Numerous institutions, including schools, places of worship, and post offices, had already commenced functioning here prior to this period.

The farmers, who had legally acquired the land and cultivated it, decided to launch an agitation against eviction. The struggle led by the farmers to resist eviction garnered attention across the whole of Kerala. N.E. Balaram was the first prominent leader to arrive at the protest front. Along with declaring the support of the Communist movement for the Kottiyoor Agitation, he spoke at protest meetings and provided necessary guidance for the struggle. Subsequently, A.K. Gopalan (A.K.G.) also entered the arena, boosting the confidence of the farmers.

The 'Kottiyoor Independent Farmers' Association' (Kottiyoor Swathanthra Karshaka Sangham) was the first organization formed in connection with the agitation. Later, the 'Kottiyoor Tenant Association' (Kottiyoor Kudiyan Sangham) was also formed. A jeep rally under the leadership of A.K.G. was conducted to Thiruvananthapuram against the land transfer. While strong protests were being carried out under the leadership of these two organizations, Father Joseph Vadakkan and B. Wellington arrived at the leadership of the agitation. Attracted by the fiery speeches of Father Vadakkan, many people joined the 'Malanadu Farmers' Union' established by him.

A foot march (Kalnadajatha) drawing the attention of the entire state of Kerala was launched from Kottiyoor to Thiruvananthapuram under the leadership of B. Wellington. When the Congress party issued a statement asking not to cooperate with the march, the Communist Party, including leaders like A.K.G. and N.E. Balaram, stepped forward to provide assistance and receptions along the entire route. In February 1962, B. Wellington also commenced a hunger strike at Kelakam. Personnel from the Malabar Special Police (MSP) were deployed to counter the strike. As the public agitation grew intense, the NSS withdrew from the land transfer, and the agitation came to an end.

The Kasturirangan Report and Uprising (2013)

The events that unfolded against the Kasturirangan Report represent a unified resistance by the people of Kottiyoor to protect their survival on the land they were born in. The Madhav Gadgil Committee was the first to conduct a detailed study on the conservation of the Western Ghats mountain ranges. This report put forward a recommendation to declare a major portion of the Western Ghats as an Ecologically Sensitive Area (ESA). When the Gadgil Report was released, it triggered widespread controversies and protests, including in Kerala. Specifically, apprehensions arose that the implementation of this report would severely impact the lives of farmers and local residents in Kerala. It was against this backdrop that the Central Government appointed the Kasturirangan Committee. The objective of this committee was to review the Gadgil Report and put forward new proposals taking into account the unique circumstances of Kerala.

The Kasturirangan Committee also acknowledged the fact that the Western Ghats is an ecologically sensitive region. However, it modified certain strict regulations contained in the Gadgil Report. The Kasturirangan Committee put forward recommendations that gave greater consideration to agriculture and human settlements in Kerala. It reduced the three categories of Ecologically Sensitive Zones in the Gadgil Report into a single category. The Kasturirangan Committee did not accept certain stringent regulations of the Gadgil Report, such as the decommissioning of dams aged above 50 years.

Environmental activists criticized the Kasturirangan Report, arguing that it was insufficient for environmental protection. Meanwhile, the farmers and local residents of Kerala protested against the report. It was in this situation, on November 13, 2013, that the events triggered when local residents blocked officials who arrived at Pottanthodu in Chunkakunnu to conduct a survey for the Central Ministry of Environment. The locals, feeling a threat to their survival, became provoked, blocked roads, and engaged in rioting. Major losses were incurred by the government in these unfortunate incidents, and 302 persons were arrayed as accused across twelve cases. Although the cases were later withdrawn through government intervention, many of them still stand today as the withdrawal was not acceptable to the court.

Natural Disasters

It is believed that natural disasters have existed as long as the creation of the universe. Geologists argue that disasters like earthquakes, landslides, floods, droughts, and cyclones shaped the earth into the form we see today. Though human intelligence cannot control or prevent them, it can only minimize the loss of life. After the migration era, in 1973, a landslide occurred at the Palukachi area, resulting in the death of four people. In 1981, a landslide (urulpottil) at Ambayathode and Nelliyodi claimed one life. In 2004, a landslide at Ottaplavu claimed the lives of 2 people. During the Great Floods of 2018, a landslide occurred at Ambayathode, but casualties were avoided as it happened within the forest boundaries. The COVID-19 pandemic of 2019-20 also passed through, disrupting life in Kottiyoor.

Conclusion

Although the names of many departed souls who steered the progress of this land since the days of migration, as well as those working on the frontline today, are noteworthy, the prominent figures stand recorded in the pages of history. Kottiyoor remembers with pride its unique characteristic: that changing Panchayat governing bodies, cooperative institutions, government establishments, and places of worship—especially the Kottiyoor Sri Mahadeva Temple—educational institutions, and commercial establishments continue to forge ahead, transcending political and religious rivalries.