Thillankery
Grama Panchayat

Social History

The past history of Thillankeri, which is not mentioned in any formal historical records, is mainly traced through the folk songs associated with Purali Mala Muthappan and Wayanattu Kulavan. References in Kerala folklore indicate that village assemblies, community centers, and traditional worship places once existed here. The presence of a place called Oorppally in the northern part of the village serves as evidence of this. Nearby, at a place called Thrikkunnu, the remains of buried temples and other ancient structures further support this belief.

Shivaratri is the major festival celebrated here. The same chief priests who conduct rituals at the Kottiyoor Temple also perform the rituals at the local temple. The village also has several ancient places of worship belonging to different communities. The festivals conducted in these shrines are notable for the participation of people irrespective of caste or religion.

There is a local belief that during Tipu Sultan’s military campaigns, his army entered the village but retreated in fear upon reaching a place called Kottakunnu. Though the historical accuracy of this story is uncertain, it remains popular among the elders. According to the story, the soldiers arrived at night and mistook clusters of flowering bamboo plants for armed warriors. Because of this, the plants are still locally called “Padamadakki.”

Places such as Pullimanchal, where spotted deer once grazed, and Mayiladumpara, once known for the presence of peacocks, derive their names from local natural history.

Traditionally, the village was inhabited by communities such as Namboothiris, Nambiars, Thiyyas, Nayars, Vaniyas, Saliyas, Veluthedars, Kavuthiyyas, Vilakkithala Nayars, as well as Scheduled Castes like Vannan and Malaya, and Scheduled Tribes such as Adiyan and Paniyan. Today, the rigidity and dominance of the caste system have greatly diminished. Among the tribal communities, the customs and traditions of the Paniyan community remain especially noteworthy.

In earlier times, most of the land in the village belonged to the Kottayam royal family. Later, it came under the control of various landlord families and local chieftains. Land transactions were conducted through traditional systems such as Kanam, Kuzhikanam, Varam, Pattam, and Vaakkal Charthu. During the British period, members of the Chembumkeezhidam family were appointed as local administrators.

Agriculture was the primary occupation in the early days. Paddy cultivation was carried out both in wetlands and dry lands. However, landlords did not grant farmers permanent cultivation rights. Cultivation rights were known as “Kozhu,” for which rent had to be paid. Dry-land farming, called “Punam Krishi,” included the cultivation of crops such as ragi, pearl millet, foxtail millet, red gram, and pepper.

Before formal schools were established, traditional village teachers in local learning centers provided basic education. The first formal educational institution in Thillankeri was established in 1913 at Ozhakkatharkari under the name “Thillankeri School,” which later became Thillankeri U.P. School. In 1920, another school was started at Pallyath. In 1925, after the formation of the District Board, a third school known as Board School (Manalady School) was established, now functioning as Government U.P. School Thillankeri.

Later, schools were established at Uliyil in 1937 and Machoormala in 1941 before Indian independence. After independence, government L.P. schools were started at Peringanam, Kavumpadi, and Padikkachal. In 1995, the village received its first high school, now functioning as C.H.M.M High School.

Thillankeri made significant contributions to the national movement and farmers’ movements. Anti-caste and civil disobedience movements inspired the social reformers of the village and motivated people to organize against British rule. Hindi learning centers, libraries, and night schools played an important role in spreading nationalist ideas.

Leaders of the farmers’ movement such as C.H. Kanaran, K.A. Keraleyan, Kunjappu Master, Neelanjeri Narayanan, and Kundancheri Kunjiraman Master expanded their activities into Thillankeri and organized farmers’ union movements at Machoormala.

Kunjappu Master and A.K. Kunjiramakurup represented Thillankeri at a volunteer training camp held in Kozhikode. Following the Indian National Congress call to observe September 15, 1940, as Anti-Imperialist Day, many people from Thillankeri participated in a protest march at Mattannur under their leadership. A.K. Kunjiramakurup was later imprisoned in connection with the protest. These events eventually led many Congress members associated with the farmers’ movement to join the Congress Socialist movement.

Elders also claim that the village contains temples over two thousand years old. Ancient caves and underground chambers with artistic craftsmanship discovered in certain parts of the village further strengthen such beliefs.

In earlier times, caste-based occupations were common. Customs and rituals associated with birth, death, marriage, naming ceremonies, ear-piercing ceremonies, and puberty ceremonies varied among communities. Community elders known as “Nattukaranavars” regulated caste affairs and supervised all major celebrations and rituals within their communities.

Cultural History

Along with caste-based occupations, artistic activities were also traditionally community-specific. Art forms such as Theyyam, Aadi, Vedan performances, and Poorakkali were performed according to caste traditions. Similarly, although different communities had separate temples for worship, these temples remained under the control of Brahmins and local feudal lords.

Education was mainly provided by traditional village teachers known as “Natt Ezhuthassans,” who conducted village schools. Teachers from different communities taught students irrespective of caste. During a period when untouchability and social discrimination prevailed, these progressive educational efforts later helped spread nationalist ideas and strengthened anti-caste and anti-feudal movements.

The introduction of formal school education, nationalist ideas, night schools, and Hindi learning centers created a new cultural awakening in the village. The entry of marginalized communities into the Thillankeri Shiva Temple played an important role in integrating backward communities into mainstream society.

The National Library established in 1955 made remarkable contributions to the cultural development of Thillankeri. Prominent personalities such as M.K. Kunjikkannan Kurup, who provided buildings, land, and timber for the library, and C.K. Narayanan Nambiar, who donated land for the Government U.P. School and constructed a bridge for students, played significant roles in the village’s social and cultural progress.

Leaders such as P.V. Padmanabhan Nambiar, C.V. Padmanabhan Nambiar, P.M. Kunjikrishnan Nambiar, P.A. Kunjiraman Nambiar, K. Kannan, K.P. Kunjikrishnan Nambiar, and C.M. Kunjiraman Nambiar worked to establish the concept of a public library in Thillankeri.

An Arts and Sports Club called Udaya Kalasamithi functioned as a subsidiary organization of the library. Later, several other arts and sports clubs such as Yuvajana Kalasamithi and Young Centre were formed.

The traditional North Malabar theatre form known as Vellarinaadakam was very popular in the village. Major Theyyam performances conducted here include Sree Muthappan, Bhagavathi, Ghantakarnan, Gulikan, Pottan Theyyam, Bappooran, Wayanattu Kulavan, Rudrapalan, Vanadevathakal, Chamundi, Sasthappan, and Vasoorimala. The right to perform these rituals traditionally belonged only to specific communities.

The tribal Paniyan community still preserves many of its traditional customs. During puberty ceremonies and funeral rituals such as “Kaakkappattu,” they use a special percussion instrument called “Thudi.” Their burial customs and rituals are also distinct from those of other communities.