Pallassana
Grama Panchayat

Socio - Cultural History
 

In 1756–57 (Kollavarsham 932), the Zamorin (Samuthirippad) attacked and conquered the Tharoor Swaroopam, dividing the kingdom into three parts. The central portion, which the Zamorin retained, was known as 'Naduvattam'. Pallassana Panchayat is situated within the region lying between Thenmala and Vadamala. The present-day taluks of Chittur and Alathur, along with parts of Palakkad taluk, fall within the Naduvattam area. A local chieftain named Kurur Nambidi administered Pallassana, operating from his base at Kottamala in the village of Kakkayur (part of the current Koduvayur Panchayat). The hill likely acquired the name 'Kottamala' because a fort (*kotta*) once stood there. Kurur Nambidi was treacherously killed by Kuthiravattathu Nair.  Setting aside differences of caste, religion, and class, the residents of Pallassana marched to war to avenge his death. As the conflict raged, the Zamorin intervened and promised to provide the enraged residents with a king who would never die. He bestowed upon the people of Pallassana the deity Shiva in the form of 'Vettakkorumakan' (a manifestation of Shiva as a hunter). This deity was consecrated on the day of the *Avittam* asterism. To commemorate a historic military expedition, the residents of Pallassana conduct the "Onathallu" ritual at "Thallumandhu" on the day of Thiruvonam and the "Avittathallu" ritual within the premises of the Vettaykkorumakan Temple on the day of Avittam. There is a similarity in the place names of Pallavoor in the Pallassana Grama Panchayat and Pallavaram in Tamil Nadu. It is also said that the Pallavoor Shiva Temple was built by the Pallavas. Historians state that after a war lasting nearly fifteen years between the Chalukya king (who was in power in 699 AD) and the Pallavas, the latter abandoned the Vengi region and migrated to southern areas. It is presumed that the branch which moved southwards eventually reached Palakkad. It is said that the Pallavas cleared the forests to facilitate transportation; consequently, they were also referred to as "Kaduvetti" (Forest Clearers). It is also believed that Tipu's military campaign passed through this region.

History of Place Names

Coins and inscriptions discovered during excavations in 1964 at the foot of Karottumala—which forms the northern boundary of Pallavoor—are believed to date back to the Pallava era. The region was likely known as "Pallava Oor" at that time, a name that may have evolved into "Pallavoor." Pallava forces might have camped in the area now known as Pallassana; the name "Pallassana" could have originated from that encampment. Megalithic burial chambers and memorial stones (nadukallu) from the Sangam period can still be found in various parts of Pallassana. Koodallur is another village within the Pallassana Panchayat. It is here that the Gayathripuzha River, originating from the Anaimalai hills of the Western Ghats, and the Malampuzha River, flowing from the Nelliampathy ranges, converge; this confluence is likely the origin of the name "Koodallur" (meaning "place of meeting"). Another locality in this village, Thaloor, is said to have been named in memory of the "Thali" (temple complex) in Kozhikode; until recently, the area was known as Thaliyoor. The land here was once the *janmam* (hereditary estate) of the Zamorin. A *kanjikottil* (congee-serving shed)—where, during the summer months, *kanji* (rice gruel) was served exclusively to Brahmins—still exists here; the distribution of *kanji* ceased only after the abolition of the *janmi* (feudal landlord) system. At one time, the landscape of Pallassana was vastly different from what it is today; it was a region densely packed with hills, paddy fields, and rocky outcrops. The names of many areas in Pallassana Panchayat are associated with rock formations. Farmers used to utilize several of these rocky sites—such as Kallanparambu, Ozhuvupara, Ittiyampara, Chakkumpara, Kallottupara, Parakkulam, Karimparathodi, Madampara, and Malampalla—as threshing grounds. Today, however, these rocky areas have become a source of livelihood for quarry workers.

Agricultural History

Agriculture has remained the primary occupation in the panchayat, both in the past and the present. The vast majority of farmers were tenant farmers. Most of these arrangements were based on verbal agreements, though some possessed written lease deeds. Before undertaking cultivation, an advance payment was made based on the extent of the land; this payment was known as "Kattakkanam." On average, a lease rent of one hundred *paras* of paddy per acre was paid annually to the *Janmi* (landlord). Failure to pay the rent necessitated relinquishing the land. The processes of taking over or relinquishing the land were simple rituals: the *Janmi* would draw a circle, place a small stick inside it, and hand over the *Kari* (a symbolic token of possession), signifying the transfer of cultivation rights; conversely, the tenant would draw a circle, place the stick inside, and return the *Kari* to signify the surrender of the land. This practice was known as "handing over the *Kari* and *Thurumbu*." Distinct languages, modes of dress, and specific terms for dwellings—such as *Chala*, *Kudi*, *Veedu*, *Madam*, *Illam*, and *Kottaram*—served to identify caste affiliations. Caste-based boundaries for settlements, forced evictions, social ostracism (*Ooruvilakku*), dispossession of land, and physical violence were common occurrences. The organized efforts led by Kandathu Vasudevan to combat untouchability and secure temple entry rights remain a memorable chapter in this history.

Cultural History

Pallassana possesses a cultural backdrop where history and folklore are inextricably intertwined. As part of the caste system, communities lived in distinct, segregated settlements. These settlements were referred to by various names—such as *Chala*, *Kudi*, *Cheri*, *Veedu*, *Madam*, and *Illam*—often associated with the specific caste residing there. Members of Scheduled Caste communities predominantly lived on the fringes of agricultural lands in areas devoid of basic amenities. Certain communities among them engaged in occupations like laundering and hair-cutting. They were identified by the names of the *Janmi’s* (landlord’s) estate or ancestral home. It was customary for them to wail and mourn loudly—as if for their own kin—whenever a death occurred in the *Janmi’s* household. Living a life akin to slavery, they faced the risk of eviction from their homes and dismissal from agricultural work if they incurred the *Janmi’s* displeasure. Those dismissed in this manner would not be hired by other landlords or farmers; consequently, enduring whatever abuse came their way was their only recourse. Speech patterns and modes of dress varied in ways that clearly distinguished one's caste—differences that persisted from birth through to post-mortem rituals. Traditional manual crafts were known as *Kulathozhil* (hereditary occupations). Society was clearly stratified into distinct tiers based on wealth and caste. Access to education and public places of worship was denied to this group. On special occasions like Onam, Ayilyam, and Makam, alongside other forms of entertainment, it was customary for those who were literate to read aloud works such as *Vadakkan Pattu*, *Kavalappara Komban*, and *Vikramaditya Charitham* to the others. Land reform laws and free education brought about massive changes in the economic and cultural spheres.