Koduvayur
Grama Panchayat

Before 1956, when it was part of the Malabar region under the Madras State, the early history of Koduvayur was closely connected with the Kuthiravattathu Swaroopam. Koduvayur and the surrounding areas were under the rule of the Kuthiravattathu Nair, who was a vassal of the Zamorin of Calicut. The Ettukettu palace and fort, which served as the administrative headquarters of the Kuthiravattathu Thampuran, existed until recent times. Today, only the western gopuram of the Thiruvilayanadu Bhagavathi Temple, the family deity of the ruler, remains as a historical witness to its past glory.

Kottamala in Kakayur, adjacent to Koduvayur, was once an important cultural centre. It is believed that the name “Koduvayur” may have evolved from “Kottavayil,” later becoming “Koduvayilur” and eventually “Koduvayur.” In earlier times, a border toll known as “Magma” was strictly collected from travellers in Koduvayur. The revenue thus collected was reportedly used for temple expenses. With the beginning of British rule, the English East India Company issued a proclamation abolishing this border toll.

Most of the land in Koduvayur belonged to the Kuthiravattam estate, while the remaining areas were owned by the Keralapuram Devaswom. The land reforms that altered the traditional landlord-tenant relationship also affected the stability of the fort administration. The financial burden incurred from constructing the stone embankments in the Kalladikkol hills further weakened the estate. Unable to continue administration, the last ruler, Kunjunni Thampuran, handed over the management of the fort to a receiver and moved to Pulappatta.

Brahmins settled in Thanjavur, Chidambaram, Salem, and Tirunelveli under the patronage of the Palakkattusseri Raja significantly influenced the history and culture of Koduvayur. Sundara Deekshithar, who enjoyed the respect and patronage of the Zamorin Maharaja, and the musicians who enriched the agraharams with music, are notable parts of this illustrious history.

The Keralapuram Viswanathaswamy Temple, built in the architectural style of the Chidambaram Temple, and the ceremonial chariot carrying Sambasivan during the Athira festival in the cool season of Dhanu month reflect the rich cultural synthesis of the region. The annual Ratholsavam associated with the temple at the Nochur Agraharam, the Soorasamharam festival held every year at Koimar Padam, and the Vilakku festival conducted from ancient times at Kottamala in Kakayur are distinctive cultural features of Koduvayur.

Traditional folk performances such as Kanyarkali and Porattuvesham, once staged in the local assemblies (Mandams) that existed during the Second Chera Empire, point towards the social structures of the past. Kanyarkali represents the martial and ritual art form of the local people. Spiritual-themed Kanyar songs and Porattu songs depicting various worldly themes are still prevalent here.

Remnants of Tipu Sultan’s military campaigns can still be seen at Narikkottu Temple, Odukampara Thirunagakurussi Temple, and Kottamala.

The cultural and social changes that emerged in the early twentieth century also influenced Koduvayur. These changes first became visible in the field of education. The Koduvayur Government Higher Secondary School, established in 1853 as an elementary school, the Girls’ School founded in 1912, the Kakayur School started by Chathukkutty Menon at the mosque, and the M.M.M.S.B.S., originally established by Parameswarayyar north of the present high school and later relocated near the Malumandadiyar Althara, all made significant contributions to educational progress in Koduvayur.

After being upgraded to a high school in 1918, the Higher Secondary School played a decisive role in education and produced many distinguished and renowned personalities. The District Board School, established at Ethanur in 1912 as an LP School, now functions as a Government UP School. Other major educational institutions in the Panchayat include ALP School Nochur, LP School Vettumpulli, LP School Ethanur, and ALP School Vadakkumpadam.

The renaissance brought about through education also kindled a spirit of freedom. The message of India’s freedom struggle reached Koduvayur, an important British centre, with the visit of Mahatma Gandhi. Gandhi visited Koduvayur in 1932 and delivered a speech from a stage erected west of the Althara. Parapparambath Kuttikrishna Menon, an AICC member, guided the freedom movement in Koduvayur during the 1930s.

The Beedi Workers’ Strike that took place in Koduvayur during 1938–39 demonstrated how deeply the ordinary people had embraced the message brought by Gandhi. This strike became a decisive chapter in the history of Koduvayur. Under the slogan demanding one extra bundle of leaves and an additional two-and-a-half annas in wages, the workers directly challenged the British imperial system that supported capitalist interests.

The hardships and suffering endured by the strikers cannot be forgotten. On several occasions, the British military attempted to suppress the movement using guns and lathis, resulting in loss of lives. According to local elders, many survivors were forced to leave their homeland. Subsequently, efforts were made to strengthen the organisation by forming a peasant movement and carrying forward struggles with greater force.

The land reform legislation is credited with much of the progress achieved later in the commercial, social, and economic spheres of Koduvayur, which until 1957–59 had largely depended on the beedi industry. S.K. Mandadiyar, then Panchayat President, Bhaskara Mandadiyar, owner of Plathur Mill, and Noor Mohammed of Kizhakkettila were among the leaders of the national movement in Koduvayur during the 1940s.

The enthusiasm generated by the Guruvayur Satyagraha also reached Koduvayur. One of the most remarkable chapters in local history was the admission of Harijans into the sanctum precincts of the Keralapuram Temple. Previously, they were allowed to view only the temple lamp from beyond the second banyan tree near the western entrance. As part of the anti-untouchability movement, community feasts (Panthibhojanam) were also organised here.

The changes in agricultural land ownership brought about by the Malabar Tenancy Act and the Kerala Land Reforms Act had a profound impact on society. The janmi system disappeared, and traditional agrarian relations underwent major changes. Those who gained ownership of land improved their economic status, leading to the emergence of a prosperous middle class.

The farmers’ movements of the 1970s created a society more conscious of its rights. The organisational strength of agricultural labourers provided respectable living conditions to workers who had previously survived on meagre wages and highly exploitative terms.