Noolpuzha
Grama Panchayat

Ancient History of Noolpuzha Panchayat

The ancient history of Noolpuzha Grama Panchayat is deeply rooted in tribal culture and traditions. This history was based on a self-sufficient way of life that modern society may find difficult to fully comprehend. Salt was the only commodity that the early inhabitants of Noolpuzha procured from outside. Oil was extracted from castor and other native plants for lighting lamps. The Oorali Kuruma community operated iron-smelting workshops that produced iron weapons believed to resist rust even today.

In earlier times, the region was mainly inhabited by tribal communities such as Kurumar, Paniyar, and Kattunaikkar. Later, other groups including Paniyar and Kalanadi communities also became part of the Panchayat. Unlike other parts of Wayanad, communities such as Kurichiyar and Adiyar were not traditionally present in this Panchayat.

It is believed that the Vedan dynasty, which ruled Wayanad from the “Velikkunnam” fort at Poothadi, was deceitfully defeated by the Kumbala, Kottayam, and Kurumbanad kings. Those who escaped sought refuge in forests and later became known as Kattunaikkars, while those captured became Kurumars. These communities traditionally lived in neat settlements and depended mainly on hunting and agriculture for livelihood. Among them, development and educational advancement have progressed considerably, and many members have attained higher education.

A social hierarchy similar to the traditional caste order once existed in the region:

• Chettis held administrative authority (“Oorayma”)
• Pathiyars held supervisory authority (“Karayma”)
• Kurumars were associated with hunting and warfare
• Paniyars were linked with labor and agricultural work

Agricultural History

Since ancient times, agriculture has been the primary livelihood of the people living in the region that now forms Noolpuzha Panchayat. Farming was mainly carried out to meet food requirements. Paddy, millet, and chama were widely cultivated, while crops such as orange, tobacco, coffee, banana, ginger, turmeric, and castor were cultivated on a smaller scale.

Cattle rearing was also an important occupation alongside agriculture. Until about three decades ago, herds of oxen grazing in paddy fields were a common sight. Farming methods of those times depended entirely on nature and livestock. The climatic conditions were highly favorable for paddy cultivation, supported by fertile soil, availability of organic manure, and perennial water sources.

Cultural History

The culture of present-day Noolpuzha is one of harmony, cultural exchange, and coexistence. Before this cultural integration evolved, the region possessed a distinct tribal cultural identity. Communities such as Kurumar, Paniyar, Kattunaikkar, Pathiyar, and Kalanadi each had their own unique traditions and heritage.

The Mullukkurumar were believed to be soldiers of the tribal kings. Their lifestyle, centered on agriculture, cattle rearing, and hunting, was reflected in their customs and rituals. Malayalam was their spoken language, and boys traditionally pierced their ears. They lived in beautifully maintained mud-plastered houses arranged in colonies, each colony having its own sacred prayer house where spiritual matters were discussed and decided.

The Kurumar community was divided into four clans:

• Kathiya Kulam
• Villappa Kulam
• Vadakka Kulam
• Venkata Kulam

Marriage within the same clan or colony was prohibited, and marriages among blood relatives up to four generations were also forbidden. These customs helped reduce hereditary diseases among them.

The Kurumars believed in life after death. Along with the deceased, personal belongings, betel leaves, and weapons were buried. Each colony maintained its own common burial ground. Among the tribal communities, the Kurumars were comparatively more educated and integrated into mainstream society.

The Paniyar community carried traces of historical slavery in their social life and culture. Spiritual ceremonies often replaced medical treatment during illness. Their spiritual leader was known as the “Muthali.” They worshipped deities such as Kulikan, Kuttichathan, and Thampuratti. Rituals such as “Kaakkappula,” “Kodivekkuka,” and “Komaram Paayuka” were performed to ward off evil spirits and misfortunes.

Marriage customs included bride price traditions, and wedding processions accompanied by traditional musical instruments were once common. Over time, many of these customs have gradually disappeared.

The Kattunaikkars, believed to be descendants of forest refugees after the fall of the Vedan dynasty, differed from the Kurumars in language, culture, and anthropological traits. Their language resembled ancient Kannada, and they had similarities with tribal communities of Karnataka.

The Oorali Kurumars were known for their exceptional traditional craftsmanship. They produced durable baskets, agricultural tools, pottery, and wooden works using traditional techniques. Their expertise represented a living form of indigenous craftsmanship, though modernization now threatens the survival of these valuable traditions.

The Kalanadi community, found mainly in Thelampetta within this Panchayat, traditionally depended on agriculture and trade. Their culture emphasized discipline and organization. Grand wedding rituals were once practiced among them, though many such traditions are no longer followed.

Traditional art forms among various communities included:

• Narikkuthu
• Kolkali
• Vattakkali

Numerous temple festivals are celebrated throughout the Panchayat, including those at:

• Mulankavu Shiva Temple
• Valluvadi Shiva Temple
• Thelampetta Temple
• Ponkuzhi Temple
• Alunkulam Temple
• Mathamangalam Kazhambukunnu Temple
• Thinoor Temple
• Chittoor Temple
• Mokayil Temple
• Chettiyalathur Temple
• Pilichikkavu Temple
• Eechakkunnu Temple
• Thiruvannur Temple

Festivals such as Thira, Shivaratri, and Navaratri are celebrated with rituals and cultural performances. Christian churches at Eechakkunnu, Mulankavu, Vadakkanad, Kallumukku, and Thottamoola also celebrate grand annual feasts in honor of patron saints.

History of Migration and Settlement

The history of settlement and migration in the Panchayat dates back to the 13th century. Between the 3rd and 13th centuries, groups of agricultural communities under the Hoysala dynasty of southern Karnataka settled in the Noolpuzha region. Memorial stones and hero stones associated with them can still be found across the Panchayat.

Another major turning point occurred around 300 years ago with the arrival of the Chetti community. Unlike the merchant Chettis of Tamil Nadu, these settlers followed Jain traditions and engaged mainly in agriculture. Anthropologically, they resembled the Shetty communities of the Konkan coast. They concentrated primarily on paddy cultivation.

The Chettis are also believed to have introduced the slave system in Wayanad through the “Vallikettu” system, under which the Paniyar community was enslaved. Since the Paniyars possessed neither weapons nor land ownership, they were easily displaced from their lands. However, they did not attempt to seize the lands of the Kurumar tribes, who possessed weapons and stronger tribal resistance.