Kanhangad
Block Panchayat

Certainly. I’ll translate the full passage into polished, formal English while preserving the historical, geographical, agricultural, social, and economic details and the original meaning.

Kanhangad Block Panchayat is blessed with the beauty of a coastal landscape where vast stretches of paddy fields and laterite rocks lie amidst the folds of the hills, blending harmoniously with the shores of the Arabian Sea, where the waves playfully break upon the coast.

Kanhangad Development Block came into existence in 1963 along with the development blocks formed as part of the Five-Year Plans. In its early years, Kanhangad Block comprised the panchayats of Kanhangad, Ajanur, Pallikkara, Pullur-Periya, Madikai, Udma, Kodom-Belur, Panathady and Balal. However, as part of the reorganisation of Block Panchayats in 2010, Kodom-Belur, Kallar, Panathady and Balal Grama Panchayats were transferred to Parappa Block Panchayat. A new Kanhangad Block Panchayat was subsequently formed comprising the panchayats of Ajanur, Pallikkara, Udma, Pullur-Periya and Madikai.

Kanhangad Block Panchayat is a region rich in marine resources and agriculture. Madikai Panchayat is a major centre of banana cultivation, while Pullur-Periya Panchayat is known for its tobacco cultivation and extensive cashew plantations. The panchayats of Ajanur, Pallikkara and Udma are blessed with abundant marine resources and tourist destinations.

Our Block Panchayat is predominantly agricultural in character. It is blessed with extensive paddy fields and coconut groves stretching as far as the eye can see. Arecanut, banana, ginger, yam, colocasia, tapioca and various vegetables are cultivated in abundance. Streams, canals, ponds and watercourses help enrich the soil and sustain agriculture.

Large deposits of hard laterite rocks are found in several panchayats. These rocks are quarried and used for house construction and other building activities. It is believed that nowhere else in Kerala are laterite stones of such strength and durability found in such abundance. Historical evidence indicates that such stones were quarried and used for constructing forts, prisons, commercial establishments and other structures long before the British period. Laterite quarrying has also been an important source of income for local people.

At its origin, Kanhangad Block Panchayat had the character of an agricultural village. Today, however, numerous commercial and industrial centres have emerged, and the region is gradually moving towards urbanisation.

The region has a rich historical heritage. Evidence of a heritage extending back to the Neolithic Age has been discovered here. Primitive humans, who once lived by gathering fruits and hunting wild animals, gradually descended from the hills to the plains and began practising agriculture. History bears witness to the fact that Neolithic people domesticated animals and began cultivation. They shaped and polished stones and used them as tools and weapons.

The megalithic culture also flourished in various parts of Kanhangad Block. Megalithic monuments have been discovered at Kushavankunnu in Kanhangad Municipality, Illathekunnu in Pullur-Periya, and Panayal and Periyattadukkam in Pallikkara Grama Panchayat. Stone burial chambers, umbrella stones, capstones and a variety of pottery have been found at these sites. These remains indicate extensive settlement and agricultural activity. Beautiful pottery vessels were used for storing grains.

The tradition of pottery-making has survived in the region even today. Kayamkulam in Periya and Erikkulam in Madikai continue to be centres of pottery production. Although pottery is no longer made at Kushavankunnu near Kanhangad, the name of the place continues to preserve the memory of the potters who once practised the craft there.

The economy of Kanhangad became more active with the expansion of agriculture. Wetlands were gradually transformed into cultivated areas. Channels were dug in waterlogged regions to drain excess water. Paddy cultivation expanded considerably. Single-crop cultivation in homesteads and double- and triple-cropping systems in paddy fields became common. In areas where water was scarce, ponds were constructed in elevated locations and channels were developed to bring water to agricultural land.

Vast paddy fields developed in places such as Velloor Vayal, Panayal, Pallikkara, Madikai and Pullur. Gradually, new crops and cultivation practices emerged. Numerous varieties of paddy were cultivated in the fields. By at least the 13th century, coconut cultivation had begun in the coastal areas. The coconut palm gradually spread to the interior regions as well. Pepper also changed from being a wild crop to a cultivated crop grown in homesteads. Forest products and agricultural commodities from the region were traded extensively with distant places. By the 15th century, places such as Bekal and Nileshwaram had developed into important ports. These ports became gateways through which local resources reached markets outside the region.

One of the foundations of these economic changes and developments was the migration of different social groups into the area. Several communities from Karnataka and different parts of Kerala migrated and settled here, thereby strengthening the local economy. Traditional communities, however, were deprived of rights and power and were reduced to agricultural labourers or bonded dependants. Numerous communities now collectively referred to as Dalits were subjected to such conditions.

The dominant sections of society became local rulers and landlords. At the same time, commodity production expanded. Oil and textiles were produced, and systems for their exchange developed. In the absence of a distinct Vaishya trading community, Muslims, Vaniyas and Chaliyas became active in trade and commerce. The exchange of resources led to the emergence of markets. The markets at Kanhangad and Udma were famous until recent times. Bekal port remained highly active until the 19th century.

Clearly organised political systems did not exist in ancient times. When the Mushika dynasty ruled from Ezhimala, there are references in the Mushika Vamsha Kavya suggesting that their authority extended over this region. Similarly, there is clear evidence that the administrative influence of the Perumals, who ruled Kerala from Mahodayapuram, extended as far as Chandragiri.

An inscription placed in front of the Vishnu Temple at Kodavalam in Pullur provides significant evidence of this. The Kodavalam inscription of the Perumal king Sthanu Ravi refers to the taxes that the farmers of Kodavalam were required to pay to the Perumals and specifies a payment of three kazhanju of gold. This inscription is an important historical document. It also indicates that the economy was sufficiently developed to enable taxes to be paid in gold.

Following the decline of the rule of the Perumals, numerous small and large political territories emerged across Kerala, with local rulers establishing their authority. Alavath Nadu, extending from Uppala to the Chandragiri River; Kavayanadu, extending from the Chandragiri River to the Chithari River; Paduvanadu, extending from Chithari to Kariankode; and Allarath Nadu, extending from Kariankode to the Kavvayi River, emerged in what is now Kasaragod district.

These territories later came under the authority of the Kolathiris and became part of Kolathunadu. It is also believed that the Allada Swarupam emerged during this period. In order to control and protect the economic resources of the region and to resist invasions from Karnataka, the Kolathiris attempted to establish a new administrative centre at Nileshwaram.

The beginning of the Nileshwaram royal dynasty is generally believed to have followed the marriage between a prince of the Kolathiri family and a princess of the Zamorin family. Gradually, the Allada Swarupam became part of Nileshwaram. During this period, Kanhangad and the surrounding areas became part of the Nileshwaram kingdom.

“Remember, O Indians; bow to the Motherland,
to the mother who gave you her milk;
yet how can we ever forget...”

These famous lines, which became widely popular in Kerala, were written by Vidwan P. Kelu Nair. During the days of the freedom struggle, patriots frequently sang these lines. Through his musical dramas, Kelu Nair instilled a sense of patriotism among the people.

Through dramas such as Lankadahanam, Pakkanar Charitham and Paduka Pattabhishekam, he conveyed Gandhian ideals such as the eradication of untouchability, the promotion of khadi, the boycott of foreign cloth and communal harmony to the hearts of the people.

With the aim of promoting indigenous education, Kannan Nair and Kelu Nair jointly established the Vellikkothu school and opened its doors to everyone, including members of the Harijan communities. Keraleyan and K. Madhavan were among its students. In addition to Sanskrit and mathematics, Kelu Nair and his colleagues created awareness among students about freedom and the national movement.

The school was sustained through the collection of handfuls of rice contributed by the people. Discussions on contemporary issues were organised with the participation of students, including girls. Vijnanadayini became a training ground for many Congress workers. A youth organisation was also formed with Vellikkothu as its centre. Under the leadership of A.C. Kannan Nair, the magazine Shakthi was published. Through such activities, the national movement gained deep roots among the people. Many people participated in khadi promotion, the propagation of the national language, civil resistance and fasting as part of the struggle against imperialism. Vidwan P. Kelu Nair, A.C. Kannan Nair, K. Madhavan, K.T. Kunhiraman Nambiar, Gandhi Krishnan Nair, Adukkadukkam Krishnan Nair, N.C. Kannan Master and A.G. Kammath were among the prominent figures.

There is no exaggeration in saying that their selfless and courageous activities in awakening mass opposition to imperialism remain an important lesson for the present generation.

Numerous struggles were organised under the leadership of the Kisan Sangham against the feudal system. The peasant organisations led historic resistance against the exploitation and injustice inflicted on ordinary people by landlords and their agents.

Tenants were subjected not only to ordinary sharecropping and rent collection but also to various oppressive levies such as Vari, Noori, Vechu Kanikka, Shilakkash, Kankani and Pathin Randu. For tenants who worked throughout the day, hunger and poverty were their only rewards. Through the primitive practice known as “Odi Kuthal”, tenants were even denied the right to harvest what they had sown.

Farmers facing constant threats of eviction found the Kisan Sangham to be a source of support. During periods of severe famine, landlords sometimes hoarded paddy while living in comfort. The “Nelleduthu Samaram” — struggles in which paddy stored in landlords’ granaries was taken out and distributed among the people — took place in various parts of the region.

Through struggles against the eviction of tenants from their holdings and campaigns for surplus land, the Kisan Sangham and the communist movement gradually established a strong presence in the region.

The Patel position granted by the British to certain landlord families carried authority comparable to that of the police and courts. Even the Collector obtained preliminary information from the Patels. Powerful landlords who dominated the region included the Kodoth landlords, the Alathadi-Malur landlord, the Echikanam landlord, the rulers of the Nileshwaram Kovilakam, the Aravath Vazhunavars, Modagramam Vazhunavars, Iriya Vazhunavars, Balikkadakon Nairs, Udumbanthala Nairs, Kundilayars and Subrahmanya Pattars, along with several smaller landlords.

This region, which was once part of Tulu Nadu, remains closely intertwined with Tulu cultural traditions. Adult education and the rural library movement exerted a significant influence on the intellectual and cultural life of the people and helped spread the spirit of social awakening.

Although the Temple Entry Proclamation had been issued, members of communities considered “untouchable” were still not permitted to enter many temples in this region. Swami Anandatheertha made an unparalleled contribution through his dedicated efforts to organise backward communities and make temple entry possible for them.

Anandashram, situated on the slopes of the serene Manjamputhikkunnu, is both a pilgrimage centre and a refuge for the destitute.

Located along the coast, Kanhangad Block Panchayat is diverse in terms of its physical geography, agricultural practices, soil types and the lives of its people.

The coastal areas of Pallikkara, Ajanur and the western parts of Udma contain marine alluvial soil, river alluvial soil and brown hydromorphic soil. Coconut, paddy and vegetables grow abundantly here. However, the extensive paddy fields that once characterised these areas are gradually disappearing.

Pullur-Periya, Madikai and the eastern parts of Udma belong to the midland region. Laterite soil and red soil are the major soil types here. Paddy, coconut, vegetables, banana, arecanut and other mixed crops are cultivated in these areas.

Extensive laterite rock formations are also found here. Nearly 25 per cent of the geographical area is covered by such hard laterite rock. Although modern agricultural practices continue to emphasise the importance of paddy cultivation, the conversion and filling of paddy fields remain a serious concern.

The younger generation is gradually losing the deep emotional and cultural connection with paddy cultivation that earlier generations possessed. Nevertheless, farmers continue to adopt both traditional and modern methods to increase productivity. The reality remains that for much of the rural population, there are still limited alternatives to a livelihood based on agriculture.

Numerous small canals and streams, together with the rainfall received during the southwest and northeast monsoon seasons, enrich the agricultural land. Periodic droughts, floods and natural disasters, however, seriously affect agriculture and crops.

The loss of vegetation cover on hill slopes leads to soil erosion, the filling of streams and, consequently, bank erosion. Measures such as the construction of bunds, contour bunds, rainwater pits, grass planting and vegetative barriers can help control these problems.

Traditional industries such as pottery continue to survive at Erikkulam and Kayakkulam in the Block Panchayat. The widespread use of aluminium and steel vessels has severely affected this traditional cottage industry. Nevertheless, older generations still remember with fondness the taste of rice and fish curry cooked in earthen pots.

Making baskets and winnowing trays is an important traditional subsidiary occupation among Scheduled Caste and Scheduled Tribe communities. These products are made using materials such as reeds, bamboo, cane, vines and other forest creepers. There are no large-scale industries in the Block Panchayat. Stone crushers and granite quarries operate in Pullur-Periya and Madikai Grama Panchayats. Although they create employment opportunities, they also have impacts on the ecosystem.

Numerous sawmills and hollow-brick manufacturing units are found in the area. Plywood units and lime-shell manufacturing units are also present in both the coastal and midland regions. Various other small-scale and cottage industries operate on a limited scale.

Alongside agriculture, farmers and others are exploring new sources of income through cattle rearing, goat rearing and poultry farming. Dairy farming and milk production have become important means of increasing income in both the interior and coastal areas. Dairy cooperatives and dairies assist in the collection, distribution and processing of milk.

The emergence of small-scale enterprises on an individual and group basis is an encouraging development.

Beedi manufacturing has traditionally provided employment to a large number of people, but employment opportunities in this sector have been declining. Since the cooperative-sector Dinesh Beedi and other private beedi companies have reduced their production, employment and income opportunities in this field are facing a difficult phase. These workers and enterprises are now moving towards diversification.

The activities of Kudumbashree self-help groups have brought considerable changes in poverty alleviation and in enhancing the social status of women. Savings accumulated through thrift are utilised to meet the needs of members. Linkage banking has helped poor women achieve greater self-reliance and move towards integration with the mainstream economy.

There is a need to identify employment opportunities and entrepreneurial activities that can increase income levels. Various agricultural and non-agricultural enterprises have been initiated under the leadership of Kudumbashree units in different areas.

Kudumbashree Mission provides the necessary training for such activities. Local self-government institutions have also rendered valuable services in this field. In addition, the three-tier Panchayati Raj institutions have provided a portion of the working capital as grants.

Kudumbashree has developed into a significant network of activities across the various panchayats of Kanhangad Block. Its model initiatives should also contribute to identifying genuine destitute families and supporting rehabilitation activities for those in need.

The fact that women have now received training and entered several occupations that were once dominated exclusively by men is one of the notable achievements of Kudumbashree.

Numerous Scheduled Caste and Scheduled Tribe settlements exist in the different panchayats. Communities that once lived in extremely difficult conditions under systems of bondage and servitude have today gained the freedom to live with dignity.

Even after independence, however, their progress towards integration into the mainstream of society has been gradual. The third generation growing up today has become considerably more capable of overcoming social inequalities. Kanhangad Block Panchayat has utilised the maximum available resources to promote the welfare of Scheduled Caste and Scheduled Tribe communities by providing houses, sanitation facilities, employment, electricity, agricultural equipment, irrigation facilities, drinking water and income-generating opportunities.

If educational opportunities are utilised to the fullest and school dropouts are prevented, there is no doubt that the advancement and empowerment of Scheduled Caste and Scheduled Tribe communities can be achieved.