Social History

It is understood that during the early part of the nineteenth century, this village was under the control of the Parappanad royal dynasty. Known affectionately by the older generation as “Moonniyur Mukkaalivattam,” the village is still rich in water resources and fertile agricultural land, as the Kadalundi River and the Kizhakkan Thodu flow around it. Therefore, the roots of the cultural history of this village are deeply connected with its agricultural culture.

In earlier times, the present Panchayat area consisted of the Velimukku Amsom and Moonniyur Amsom. Later, Velimukku was merged with Thenhipalam. After some time, Velimukku and certain parts of Kodakkad were combined to form an Amsom. It was only subsequently that the Moonniyur Panchayat came into existence in its present form.

The Kadalundi River, which forms the western and southern boundaries of the Panchayat, was the backbone of its prosperity in the past. Agricultural products transported from here by rafts and boats were once the lifeline of the village's prosperity.

Chelapuram Angadi, which found a place even in the traditional northern ballads and folk songs, later became known as Chelari. As a remnant of the Panchayat's traditional commercial culture, the Chelapuram weekly market still exists today. Chelapuram Market was once a large agricultural and cattle market that attracted people from different places.

Chernoor was an area famous for its traditional bull-racing competitions. According to local elders, the expression “Cherinuruka” gradually changed into “Chernoor” over time.

In ancient times, many Brahmin families lived in connection with the Velimukku Subramanya Temple, believed to have been constructed in the first century A.D. The temple was famous for the conduct of marriages (veli), and people came to the temple from distant places for this purpose. It is said that the name “Velimukku” originated from this association and gradually evolved into its present form.

There are several very ancient places of worship in this area. The approximately 2,000-year-old Velimukku Subramanya Temple, the more than 500-year-old Kaliyattukavu, the centuries-old Papannur Kattuvachira Temples, and the historic Muslim places of worship such as Muttichira Juma Masjid, Alinchuvadu Odungattuchira Juma Masjid, and Velimukku Juma Masjid support this assertion.

An important chapter in the history of Moonniyur, written in blood, concerns the Shuhadas associated with Muttichira Mosque. They were victims of an incident involving a confrontation with the British police at Muttichira Mosque, which resulted in the killing of eleven people. This tragic incident took place on 13 November 1841. In memory of the incident, an annual Nercha is still conducted at Muttichira Mosque in the names of the Shuhadas. People from distant places also attend this annual observance.

There are also many religious festivals celebrated locally with great enthusiasm. “Meen Nayattu” at Velimukku Chali was once a social festival. Today, it can be said to have almost disappeared amid the various pressures and changes of modern life.

The 1921 Rebellion occupies an important chapter in the political history of Malabar. Several people from this village were among those who took part in the Khilafat Movement and in the struggle against the British soldiers. The soil of this village bears witness to the sacrifices of numerous patriots who fought and died, were hanged, or were deported during this period of struggle.

Avarankutty Master of Velimukku, who participated in the struggle, narrowly escaped being shot during an encounter with the British. Similarly, several prominent citizens of Chernoor, including Valiyath Moitheen Haji, Mullungal Saithali, Khader Sahib, Chenath Kammukkutty, Mambilippatt Mammathu, Matharipokkar (who was imprisoned in Ballapari Jail), and Mathari Ahmed Kutty, strategically escaped from a place where the British troops had positioned themselves to open fire.

There were many other freedom fighters, including Chandrathil Damodaran Nair, who received a Tamrapatra, and Arimbranachingatt Narayananunni Nair, who served as a soldier in the Indian National Army (INA) of Netaji Subhas Chandra Bose.

The freedom struggle known as the Malabar Rebellion of 1921 also witnessed isolated incidents in which certain anti-social elements behaved beyond accepted limits. During that period, some Hindus from even the Kalikavu area sought refuge in a prominent Muslim family in Chernoor. The Erakkode old ancestral family was an excellent example of communal harmony. It is remembered with respect that Mullungal Ahd Sahib provided hospitality and protection for several weeks to the Hindu brothers who had taken shelter there.

The severed head of Pokkar Moopan, believed to have been a soldier of Pazhassi Raja who fought against the British and died a heroic death, is buried in the cemetery of the Alinchuvadu Odungattuchira Mosque.

The Land Reform Act, which brought about a revolutionary transformation in the political history of Kerala, also created a wave of enthusiasm in this Panchayat. The intense surplus-land struggle at Chelari, conducted to secure the acquisition and distribution of surplus land, was a significant event. As a result, more than 100 acres of surplus land became available for distribution to landless people. Agricultural land held by the majority of the landlords subsequently passed into the hands of the farmers.

This village also made significant progress in the field of transportation. The road ending at the riverside at Parakkadavu was constructed to facilitate the movement of Tipu Sultan's artillery forces. Remnants of tunnels associated with Tipu's military expedition can still be seen in the Parakkadavu area.

The Mannathampala Dam, inaugurated in 1957, was a milestone in the agricultural development of the Panchayat.

Agricultural History

Since the eastern, southern, and western parts of Moonniyur Panchayat are surrounded by the Kizhakkan Thodu and Kadalundi River, agriculture has had great importance in this region from ancient times.

Until before 1975, approximately 610 hectares of paddy fields spread across 15 major Padasekharams, along with 1,116 hectares of homestead land, were fully utilised.

About 90 percent of the population of the Panchayat depended primarily on paddy cultivation and traditional homestead farming for their livelihood.

Ownership rights over agricultural land were held exclusively by the upper-caste landlords. Land ownership was mainly concentrated in the Parappanad, Papannur, and Cheramangalam royal households (Kovilakams) and in the families of the Namboodiris.

It was only after the implementation of the Land Reform Act that tenant farmers obtained ownership rights over the agricultural land they cultivated. A large number of landless farmers also received surplus land from the Pootheri ancestral family of Chelari.

In earlier times, when indigenous seeds and traditional agricultural practices were used in the fields, maximum crop production was achieved. Farming was carried out using cattle manure and bullocks for ploughing. People from all sections of society were involved in agricultural activities.

Paddy was the only crop cultivated in the fields. However, large joint families lived in small houses on their homesteads, while the extensive surrounding land was used for cultivation.

Traditional agricultural products such as colocasia, ginger, turmeric, yam, greater yam, sweet potato, millets, pulses, and chama were produced in large quantities as short-duration crops. Vegetables such as green chilli, tomato, and ladies' finger were also widely cultivated as intercrops with ginger.

Fruits such as jackfruit, mango, Indian gooseberry, and tamarind were readily available from the homesteads. Jackfruit, mango, and other agricultural products were also exported.

Educational and Cultural History

Chernoor was an area famous for traditional bull-racing competitions. According to local elders, the expression “Cherinuruka” gradually evolved into “Chernoor” over time.

Many Brahmin families lived in ancient times in connection with the Velimukku Subramanya Temple, which is believed to have been constructed in the first century A.D. The temple was famous for conducting marriages (veli), and people travelled from distant places to attend them. It is said that the name “Velimukku” originated in this manner and gradually evolved into its present form.

There are numerous ancient places of worship in the area. The approximately 2,000-year-old Velimukku Subramanya Temple, the more than 500-year-old Kaliyattukavu, the centuries-old Papannur Kattuvachira Temples, and historic Muslim places of worship such as Muttichira Juma Masjid, Alinchuvadu Odungattuchira Juma Masjid, and Velimukku Juma Masjid testify to the ancient cultural heritage of the region.

If culture is to emerge from the highest level of human consciousness, Moonniyur also possessed, to a considerable extent, such awareness and commitment. According to local tradition, the name Moonniyur is believed to have evolved from “Munnayur,” meaning “the land that stands in front.”

The village also has a history of resistance by the lower sections of society against wealthy landlords and landowners, as well as the history of those who participated in and fought in the Khilafat Movement, the 1921 Rebellion, and the Indian freedom struggle.

Today, village culture is gradually moving towards an urban way of life. As a result, the consumer culture and decline in production that have emerged in the rural market are also reflected in the cultural sphere.

The majority of the population of the Panchayat is Muslim, while there is also a considerable Hindu population. Although various political parties and religious organisations exist here, it can proudly be stated that religious or political conflicts are extremely rare in this area.

The village entered the field of education through traditional writing schools (Ezhuthupallis). The Ezhuthupallis functioning in places such as Velimukku, Alungal, and Chalil were led by members of the Hindu community, but Muslims also came there to study. This is an indication of the high level of humanistic values that existed during that period.

Similarly, the Ezhuthupallis that were initially established for religious education later became centres for learning Malayalam as well. The present Jumaath Palli School is an extension of one such Ezhuthupalli.

At Velimukku, Areekkadan Pallima and Ayesha Beevi conducted schools for women. During that period, the activities of a Muslim inspector named Gafoor Shah, appointed by the British for the advancement of the Muslim community, helped create opportunities for progress in the field of education.

As part of this initiative, several people were sent for special training under the Malabar District Board.

Until the middle of the 1920s, Edakkandathil Abdul Rahiman conducted a one-teacher school at Chernoor. A school also functioned for a long period at Erakkode Bungalow with government recognition.

Before that, the earliest form of the present Chelari School had been established at Panakkad. C.H. Mulla Moulavi and Mannancheri Amu were teachers there.

The Muchikkathathodi Mosque at Mullungal and Kolangattippalam, and the Papannur Shiva Temple, are also prominent places of worship in Chernoor.

The area now known as Kozhisserikkavu contains ponds and other features associated with the temple. It is said that a famous ceremony known as “Aandukazhikkal” existed here until approximately three or four centuries ago.

Moonniyur

Moonniyur Grama Panchayat is situated in Tirurangadi Block of Tirurangadi Taluk in Malappuram District. The Grama Panchayat, which falls within the limits of Moonniyur Village, has an area of 22.66 square kilometres.

The boundaries of the Panchayat are:

• North: Thenhipalam and Peruvallur Grama Panchayats
• East: Thenhipalam and Abdul Rahiman Nagar Grama Panchayats
• South: Tirurangadi, Parappanangadi and Abdul Rahiman Nagar Grama Panchayats
• West: Parappanangadi and Vallikkunnu Grama Panchayats

It is understood that during the early part of the nineteenth century, this village was under the control of the Parappanad royal dynasty.

Known affectionately by the older generation as “Moonniyur Mukkaalivattam,” the village is surrounded by the Kadalundi River and Kizhakkan Thodu, making it rich in water resources and fertile agricultural land even today. Therefore, the roots of the cultural history of this village are deeply connected with its agricultural culture.

In earlier times, the Panchayat area consisted of the Velimukku Amsom and Moonniyur Amsom. Later, Velimukku was merged with Thenhipalam. After some time, Velimukku and certain parts of Kodakkad were combined to form an Amsom. It was only after this that the Moonniyur Panchayat came into existence in its present form.

The Kadalundi River, which forms the western and southern boundaries of the Panchayat, was the backbone of its prosperity in the past. Agricultural products transported from here by rafts and boats were once the lifeline of the village's prosperity.

Chelapuram Angadi, which found a place even in northern ballads and folk songs, later became known as Chelari. The Chelapuram weekly market still exists as a remnant of the Panchayat's traditional commercial culture. Chelapuram Market was once a major agricultural and cattle market that attracted people from different parts of the region.

Chernoor was an area famous for its traditional bull-racing competitions. According to local elders, the expression “Cherinuruka” gradually evolved into “Chernoor” over time.