INTRODUCTION

Wayanad was the epicenter of one of the most significant native resistances

against British colonialism in India particularly by the peasants.The tribal people of

Wayanad, such as Adiyar, Cholanaikar, Paniyar, Kurumbar, Kurichiyar,

Mullakurumbar and Karimbalar might be the descendants of the pre-historic people

settled here. Historians are in darkness regarding the process of the settlement of

tribals as social groups and their relations with others. The struggles and agitations

initiated by the tribals in Wayanad have attracted the attention of administrators and

social scientists only in the previous century. Even now most of these tribal

communities remain among the marginalised and the landless agricultural labours.

The incidents like the Muthanya struggle are a symbol of their frustration and deep

longing for the possession of land. In this context the historical aspects related to their

dispossession of land holdings in Wayanad deserve serious study and attention.

The tribals of Wayanad, especially the Kurichiyas were once land owners and

agriculturalists of certain areas in Malabar during the days of the British dominion;

and due to various political and economic factors were forced to develop deep rooted

resentment against the colonial administration leading to revolt and rebellion under

the dauntless determination of Pazhassi Raja, the Lion of Kerala.

The early changes in tribal society were started in Wayanad when the political

authority reached the hands of the Kottayam Royal Dyrantry. The rules of the

Kottayam Royal Family followed the practice of assigning power to upper caste

Hindus. As a result in course of time the tribals like the Kurichiyas and the Kuruma

communities who had settled into a life agriculture got alienated from their land, and

the Paniya and Adiya communities were reduced to agricultural slavery, The Nair
1
land lords due to their support from the rulers could expand rice cultivation in

Wayanad. This helped to increase slavery of tribals in Wayanad, and many were

subjected to the level of bonded laboures.

After the signing of the Sriranga Patnam Treaty between the British and Tipu

Sulttan, in 1792 Malabar came under the direct rule of the British. However the

British could not establish their complete supremacy there due to the fierce opposition

from Kerala Varma Pazhassi Raja. The British forces had to face devastating

encounters that made use of unfamiliar tactics of guerilla warfare, from the

Kurichiyas of Wayanad during 1792 to 1805. Traditionally the tribals had paid taxes

to the rules in the form of agricultural products, and not in cash. The British

administration introduced changes in the mode of tax payment, and demanded

payment in cash; this made the tribals including the Kurichiyas hostile against the

British. The Kurichiyas, who were skilled archers, formed the most decisive part of

Pazhassi‟s army.

It can be observed that the participation of the tribal communities in the

Pazhassi revolts was mainly due to their agranian grievances. The problems worsened

as a result of the company‟s colonial minded political system, and the introducation of

the new revenue regulations. The tribals had enjoyed many traditional rights over the

forest and the waste lands. The development of the new class of feudal land lords

under the patronage of the native rulers and the protection of the colonial

administration advensely affected the interests of the tribals. The feudal land lords

intervened in the traditional rights of the Kurichiyas, like the mode of tax payment.

The denial of the Kurichiyas traditional rights and way of life intensified their

2
resentment against exploitation, and inspired them to strengthen the power of Pazhassi

Raja to fight against the oppressors.

After the martyrdom of Pazhassi Raja, the tribals, especially the Kurichiyas

were brutally suppressed by the British. Most of their lands were captured by the

colonial administration and its supporters. The other subdued communities who had

no land of their own were enslaved or reduced to agricultural bonded labour. The

defeated tribals had no other alternative but to fight for their freedom and

survival.They organized and resisted, and on March 25th 1812 a tribal rebellion broke

out led by Kurichiyas against the British colonial administration. This man uprising of

the Kurichiyas in Wayanad took place decades before the first Indian struggle for

independence, which occurred in 1857.

Relevance of the study – A Theoretical Approach

The Indian nationalistic historiography, engaging in the search for nationalism

and identity by accepting the European view, has acknowledged lack of historical

accuracy and precision of evidence. However subaltern studies, which are generally

humanistic in tone and spirit, analyzing the distined features of Indian peasant life,

have pointed out that the accumulated grievances of peasants and tribals have broken

out at times in the form of rebellions and revolts against factors of oppression. In

colonial India such open rebellion were have, and hence the Kurichiya rebellion of

1812 deserve special attention. As pointed out by Guha “like peasant rebelled

consciously only when he found that his pleadings of various kinds had failed”. He

observed that the “insurgency of the adivasis was a deliberate desperate way out of an

intolerable condition of existence created by wicked land lords.” Therefore revolts

and their impact on Indian Nationalism are a significant theme for the historians in

3
subattern a significant theme for the historians in subaltern studies. Moreover political

loyalty and nationalism of tribal communities on the essential constituents of

subaltern consciousness, and they are particularly relevant in the context of the

Kurichiya Uprisings of Malabar.

Subaltern historiography posits historial enquiry to the foundations of Indian

society. Putting emphasis on the struggles of peasants, workers and tribals, it upsets

conventional historiography, and even unconventional view points. It is because often

subaltern historiography belongs to the category of local narratives by supplementing

and enriching mainstream historical accounts, and even filling the gaps in them.

Because they are based on loose narratives, subaltern history writing has no greaten

base than the memory and consciousness of the masses. Its topics are neither

chronologically arranged, nor having the strength of connection or sequence of

events. Through a continuous and sustained narrative may be absent it has the strength

and support of numerous records kept in the dusty shelves of archives and libraries.

Historical writings are insufficient on this chapter of Kerala history dealing

with the peasant uprisings in Malabar during the early decades of the 19th century.

The Kurichiya rebellion of 1812 is a classic example of such peasant revolts, which

are the results of the brewing economic and political discontent against the

exploitation of the land lords and the suppression of the colonial forces. Combined

with the Pazhassi Revolts, which were struggles of patriotic political action against

colonial domination, the Kurichiya Uprisings, which were panely peasant movements,

constitute a heroic chapter in the history of struggles against colonial domination in

Kerala. On this highly significant aspect of the nationalist movement of India

effective historical investigations have not been conducted so far. Though the gallant

4
support given by Kurichiya tribe to be struggles of Pazhassi, have been recognized by

writens and researcher a study of the Kurichiya rebellion as an organized peasant

uprising against colonial oppression in the light of subattern historiography has not

attracted the attention of scholar and students so far. It is this lacunae that present

study is attempting to fill up.

Objectives of the Study

 To critically review the colonial land revenue and agrarian policies and their

adverse impact on Indian peasantry, such as the tribals like the Kurichiyas of

Malabar.

 To analyse the socio-economic situation of the Kurichiyas of Wayanad.

 To analyse the landlord tenant relations in Wayanad and the nature of

Kurichiya loyalties to the Kottayam royal family.

 To analyse the political loyalty of the Kurichiyas in the Pazhassi Revolts.

 To critically review the nationalist character of the Kurichiya uprisings in the

context of an analysis of the concept of „Nationalism‟.

Hypothesis

 Kurichiya Rebellion is one of the earliest anti- colonial peasant uprisings in

British India.

 The relentless support given by the Kurichiyas to Pazhassi Raja was a

determing factor in the struggle against British imperialism.

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 The political loyalty of the Kurichiyas to the Kottayam Rajas and their

participation in the Pazhassi Rebellion contributed to the nationalist

movement.

 The Kurichiya Revolt of 1812 was the powerful expression of a subaltern

submerged „mentality‟ or „consciousness‟ against oppression expressing itself

in strong open protest under favourable situations.

Sources

The present research relies on primary as well as secondary sources for the

study. The former were collected from various sources, comprising field study,

Archival materials, and Census reports, administrative reports of the Tribal Welfare

Development Department, Statistical Reports of Scheduled Tribes Development

Department, News Paper Reports and State wise Schedules of Basic information on

the Scheduled Tribes. In addition to these, information from books, articles, field

study in Kurichiya region of Wayanad and interviews were utilized for the study.

Methodology

The Methodology used is a combination of descriptive and analytical methods.

Descriptive method is used to trace out the information and historical importance of

the Kurichiya community of Wayanad. Analytical approach is used to evaluate the

nature of the Kurichiya uprisings and their role in the nationalist struggle.

Review of Literature

Though discussed briefly in some works of a few scholars no comprehensive

work has been published so far on the topic of the Kurichiya uprisings in Wayanad,

P.R.G. Mathur‟s book entitled Transfer and Alienation of Tribal land and

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Indebtedness in Kerala discusses the details regarding the tribal land situation their

deplorable state of indebtedness and pitiable situation of agricultural slavery.

However there are only negligible references to the Kurichiya revolts in this book.

K.K.N. Kurup, the well known scholar and historian, in his book Agrarian

Struggle in Kerala deals with the agrarian struggles and conflicts in Malabar

including those in which tribals have participated. Such struggles, he observes, have

liberated them from the servitude imposed by the land lords. However they are still

with in the frame work of social oppression structured by land lords, capitalists and

exploites. The writer provides a brief account of Kurichiyas and their agrain struggles.

The book land Alienation and Tribals in Kerala by the same author discusses

the problem related to the tribals loss of land in Kerala. The study describes the land

situation in Kerala in deatail. The writes another work Peasantry, Nationalism and

Social Change in India points out clearly the strengthening of British power in

Malabar and the creation of a new economic system which caused discontent of the

tribals resulting in the outbreak of peasant revolts. However the writer discusses the

rebellion only nominally. Another work by the author K.K.N. Kurup entitled “Modern

Kerala” deals with British Supremacy in Malabar after 1792. He points out that

British supremacy was responsible for many far reaching changes in the socio-

economic structure of Malabar.

The published doctoral thesis of Dr. N. Rajendran entitled Establishment of

British Power in Malabar describes how Wayanad was brought under the control of

Pazhassi Raja of Kottayam Dynasty. After becoming the ruler of Mysore Hyder Ali

invaded wayanad and brought it under his power, but during the days of Tipu Sulttan

the entire Malabar except -Wayanad region was handed over to the British after the

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Sree Ranga Patnam Treaty. After the fall of Tipu in 1799 the British took over

Wayanad. Though the thesis is a scholarly study of the establishment of British power

in Malabar, it does not deal with the agrarian system and the peasant uprisings like the

Kurichiya revolt of 1812. A. Sreedhara Menon‟s well known book Kerala and

Freedom Struggle discusses elaborately the after effects of the sreeranga patnam

Treaty of March 18, 1792, and the transfer of Malabar except Wayanad to the British.

A.R. Desai another well known historian in his work Peasant Struggle in India looks

into the life of Indian peasants during the colonial days. He also discusses the revenue

policies and economic factors which triggered the rebellion of the peasants for

redressing their grievances. However there are only a few references about the

Kurichiya revolt in it.

William Logan‟s Malabar Manual is a major work that deals with the

Kurichiya revolt of 1812. Logan focuses his attention on the revolt of Pazhassi Raja

and hence enough attention has not been paid on the nature of the tribal revolt. Logan

mentions the names of the tribal leaders who helped Pazhassi Raja in his heroic fight

against the British. However there is only a single paragragraph describing the

Kurichiya revolt of 1812.

The article entitled Malabar Rebellion published in the Journal of Indian

History in 1967 the contents of the essay by Dr. K. Rajayyan is included in his

published book on native resistance in south India, against British domination. The

perspective of the author in different from that of Dr. T.K. Ravindran who sees the

Kurichiya Revolt as a pure and simple peasant revolt, with no stigma of a tender

uprising attached to it, and as“ a total mass revolt in the Wayanad area” Dr. K.K.N.

Kurup looks at Kurichiya Revolt as “a tribal revolt initiated by the tribals

8
themselves”.However he doesnot attempt to prove it logically. He says that:“Although

the Kurichiya revolt was a tribal revolt initiated by tribals themselves, all other

communities and castes had joined its mainstream. It was a mass revolt supported by

all sections of the society that suffered the pinch of expanding colonial system. The

revolt had the characteristics of a restorative rebellion. The bamboo blossoms which

had appeared every where in Wayanad in 1812 after thirty years had been treated as a

bad omen and the symbol of a natural calamity. The revolt had really brought miseries

and agonize to the people and many of them perished. However the bamboo blossoms

had its fragrance in the annals of history of struggles against colonialism”.

S.G. Wasani in his work Tribes, Castes and Religions in India (1977)

highlights the issues in tribal policy making and rightly points out the process of tribal

welfare by government and non-governmental agencies. He never touched the aspect

of the impact of the policy upon tribals.

A.R. Desai, in his work Rural India in Transition (1979) presents the

awakening of tribals, their struggles, new significance of tribal problem and various

agencies handling the problem. Again, he accounts various stages of cultural

development of majority of the tribes during the British period and their economic

policies. The agricultural labourers and workers in mines, factories, railway and other

enterprises were faced with problems different from others. He disregarded the failure

of the government to make remedes for redressing their problems.

S.G.Deogaonkar in the book Problems of Development of tribal Areas (1979)

has attempted the study the problems of tribal development and suggested that tribal

development would ensure the national development and serve as a distinct advantage

to the national economy. M.S.A. Rao in his Social Movements in India (1979) traces

9
the various social awakening and movements, and movements against the alienation

of tribal land and tribal economy.

B. Kuppuswami in his work The Social Change in India (1981) traces the

structures of tribal society in north eastern frontier of India particularly metropolies

like Bombay. He Lishlights the urgent problem of contemporary social structure in

India as the transformation of the individual from a member of tribe or a village or a

caste or a language group to a citizen of India. Further, he explains the stages of the

development of human society, an different stages in social organization and factors

of social change.

Sukumaran Nair in his work Tribal Economy in Travancore (1981) traces the

tribals as primitive agricultural communities mainly. Practicing shifting cultivation or

engages in hunting and food gathering activitis. He explains economic and non-

economic factors of 'conservation' and dissolution of tribal economies.Further he

emphasises the role of population in the social change, historical evolution of land

tenure system, and the type of cultivation prevalent in the state of Meghalaya.

K.S.Singh in his Tribal Society in India (1985) presents comprehensive

study of the tribal society in India, by focusing history, anthropology and

colonial transformation, political system and the concept of protection, agrarian

restructure, economic transformation and mode of exploitation. He further

explains social formation of tribes, the role of Christianity in changing condition of

the tribals and various phases of tribal movements.

10
 Basha (1992) in Impact of Forest Policies on Tribal Life explains the

various Forest Acts and policies of India. The tribals once enjoyed absolute freedom

in the forests and used natural resources prudently. They were worst effected

during the various periods of progress and occupies lowest position.

M.L. Patel in his book Tribal Development without Tears (1994) tried

to open up the misgivings of broad approach to tribal development. He clearly

shows various economic constructions of tribal development, atrocities on tribals

and role of voluntary organization.

Makhan Jha in his work An Introduction to Indian Anthropology (1996),

undertook the study of tribal problems particularly the backwardness, bonded

labour, indebtedness, land alienation, shifting cultivation, migration due to

unemployment, health, hygiene, communication and problems of cultural

contact.

Social Problems in India (1997) written by Ram Ahiya deals with various

problems faced by backward castes and tribes and classes. It again highlights the

need for abolition of untouchability, protection from social injustice and various

forms of exploitation. Tribal struggles in various parts of India after

independence and the resultant, awakening among tribes are also reflected.

The Tribal World in Transition (1997) of S.S. Shashi presents the evolution of

the tribal development, administration, government policies and plans for tribal

development and organizational frame work. Again, he points out the Tribal Sub

Plan strategy, Integrated Tribal Development Agency and financial investment

through five year plans. Both positive and negative effects of various government

policies and five year plans are not highlighted by the auther.

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 Continuity and Change among Indian Tribes (1998) by M.C. Mittal presents

the tribal situation in India. He explains that development planning cannot bring

about improvement in the condition of the tribes. The biggest challenge lies in

integrating environmental concerns of tribal population with the exponents of

those in charge of policy making for the tribal development and

implementation.

K.S. Singh, in his People of India (2002), highlights the ethnographic

accounts of the communities of almost all the states. Each state is identified with

geography ,environment, cultural aspects, effects of the economy, language and

art. Special focus is given to various communities of Kerala like the Kurumbas,

the Paniyas, the Kurichiyas and the Kattunaikas, the Uralikurumas, the Adiyas, the

Agars, the Ahmadiya, the Anglo-Indian, the Aryas and the Andhra Brahmins. No

idea or information is given about the change in the cultural traits of tribes.

Rao Bahadur C. Gopalan Nair in his book Wayanad: Its People and

Traditions (1911) presents a vivid description of the history of Wayanad, Kottayam

Regime, people of Wayanad and planting industry. He gives a detailed account of

hill tribes such as Kurichiyas, Mullukurumas, Urali or Vettukurumas, Kunduvadiyas,

Karimpalas: and aborigines such as Adiyas, Paniyas and Pulayas. It provides insight

on the condition of tribes in the British period. William Logan in his Malabar Manual

(1951) states that the 'adima' system prevailed among the primitive race and

untouchable groups of Malabar. He also highlights the exploitative attitude of the

feudal lords towards the adima. Hence Logan's work has lose light on the

exploitative system of feudal lords in Malabar in the 19th century. Krishna Iyer 1937

also did ethnographic work in Travancore and Cochin area. He dedicated his

12
study on the hill tribes, who were dying out. First part describes the Kanikaras,

Malapandarans, Malakurumbas, Malapulayas, Malaarayans and Marasars.

Mathur, P.R.G 1997 in his Tribal Situation in Kerala provides valuable

statistical information on the major problems confronted by the tribal like land

alienation, bonded labour, indebtedness and the status of tribal women.

A.A.D. Luiz’s Tribes of Kerala (1962) traces the various aspects of forty

eight aborginals of Kerala. He has discussed their mode of life style and culture

especially, the performing arts and rituals ceremonies. He points out the changing

patterns of the tribal social life in the state. A. Ayyappan’s Social Revolutioan in a

Kerala Village attempts several studies on various tribes of Kerala, like Nayadis of

Malabar (1937), Erulas of Kerala (1944). Studies on Erulas in 1965 published the

results which highlighted socio-economic changes that took place in the Erula

community.

M. Kunhamam's Tribal Economy of Kerala (1982) tries to examine the

inter-regional variations in the level of socio-economic development of the hill

tribes of Kerala and the underlying causes of their problems

Mathew Aefthayil's Impact of Globalization on Tribals (2008) examines

the impact of globalization on tribals of Kerala, with reference to their

livelihood, socio-cultural and religious practices, health and education. T.G.

Jacob in his work on Wayanad Oru Haritha Desathinte Dhuritham (in Malayalam)

(2009) critically examines contradictions in agricultural sector of Wayanad, new

agricultural policy of Government, agricultural crisis and its impact upon

marginalised communities. He points out restructuring the agriculture as the best

solution to the various problems faced by the tribals. How paniyas can be relieved

13
from servitude and brought to the cultural arena of the society is not mentioned

in this work.

Ayyapan (1948) is the first to make remarks on the Educational Backwardness

of Tribal Folk. The study focuses on tribes located at Malabar regions especially

Kurichiya and Paniya groups. The research work, analyses from anthropological print

of view and tries to bring out the problems existing in tribal communities. He

addresses socio- cultural aspects and customs prevailed in Paniyans and

Kurichiyas as reasons for their educational backwardness. Social taboos among

Kurichiyas prevented girls from having education, and Paniyans by tradition were

reluctant to provide education. The researcher stressed the importance of education in

socio-economic transformation of tribes.

Varghese (2002) studies , Socio-Economic Transformation of Tribes and

the Role of Development Programmes. The study was conducted with special

reference to Wayanad district using survey and observation method. Varghese

used comparative analysis between Kurichiyas and Paniya community in terms of

living conditions, nature of the family, landlessness, income and impact of

cooperative movement. The author criticizes the tribal welfare authorities in

the light of poor development progress of tribal groups and inefficiency

implementation of welfare schemes. Kurichiyas show positive response while

Paniyans have negative attitude to educational welfare programmes showing

disparity within tribal groups. However, the researcher failed to identify the

underlying reasons for this disparity.

Nirmal Kumar Bose (1977), gives some insight into tribal social life. Tribes

Differ From Others in Their Social System. They have retained their own marriage

14
regulation. Almost all marry within their restricted local group, and are some times

guided by their own elders or political chief in internal and external affairs. In other

words, they form socially distinct communities who have been designated as

tribes and listed in the Schedule for special treatment, so that within a their restrical

chief in internal and external affairs. In been designated as tribes and listed

in the Schedule for special treatment, so that within a relatively short time

they can come within the mainstream of political and economic life of

India”.

In his three volumes on The Travancore Tribes and castes Ananthakrishna

Iyer describes in detail the life of the hill tribes of Kerala. The first volume, (1937)

contains valuable information on the hill tribes such as Kanikkaran, Malakurumbans,

the Mala Pandaram, Mala Pulaya, the Malavetan, Mala arayan and the maison. In a

later study in 1961 he observed that the hill tribes of Kerala are pre-dravidian. He has

also under taken a serious anthropological survey of the tribes of cochin. The findings

were published in four volumes, the first volume being Cochin Tribes and Castes, in

which the studies on tribes such as Kadar, Malayan, Nayadi, Ulladon, Paniya etc. are

included.

P.R.G. Mathur, Tribal Situation in Kerala (1971) looks into the social and

linguistic aspects of the tribes of Kerala. The author also discusses problems like land

alienation bonded labour, indebtedness, social position of women etc. the book also

deals with contemporary activities of the tribals such as the development of political

organisations and the influence of revolutionary movements.

John Kattakayam's (1979) study is on Social Structure and Change Among

.
the Tribals: A Study Among the Uralies of Idukki District in Kerala. Deals with

15
Uralis of ldukki district of Kerala, particularly their social structure and social

process. Geographical peculiarity of Wayanad, origin and history of Paniyas is

depicted by Sandhya Rashmi, in her book Paniyas of Wayanad (2008). The author

gives a clear idea of the physical characteristics, and social background of slavery,

material, culture, customary norms and ritualistic ceremonies that prevailed among

the Paniyas.

The main objective of the study is to examine the social structure and social

processes among the tribal communities and to find out how these contribute to

accelerate or retard change in the tribal communities. This study found the various

welfare measures introduced by the government to uplift the tribal population and

the general impact of these programmes were not fully effective in achieving their

objectives. But considerably they changed their life style, level of education, rights to

the land, housing facilities etc. The Uralies were undergoing change like other tribes

of the Western Ghats but themagnitude, of change very low and certainly not of the

size seen among other tribes due to their value system, the harmonic nature of Urali

society, the important linkages between the Urali social system and other systems

etc.

Gopala Menon (1989) has studied Tribal Welfare Administration with

'
special Reference to Kerala study mainly concentrated on Attappady region in

kerala.It attempted to evaluate the developmental activities carried on in the

Attappady tribal area, with emphasis on the Integrated Tribal Development Projects.

It has been noticed that there is considerable diffusion of authority, inadequate control

and lack of co-ordination in the implementation of the programme among the

tribals. Many of the tribal parents are ignorant of the educational facilities like

16
incentives, residential hostels etc available to the tribal children. Housing scheme,

also a very important parts the welfare activity is not equally distributed to all

hamlets.

Radhakrishnan Nair (1991) studied Deforestation and Changing Pattern of

Tribal Economy in Kerala. This study attempts to assess the role of deforestation in

changing the tribal economy.He analyzed deforestation and its effect on the economy

of Kurumbas and Cholanaickans. The study found that the shrinking of forest,

increasing contact with non-tribals and other tribal groups, change in their traditional

occupation and food habits, and material relation with others have put the

Cholanaickans and Kurumbas in a peculiar position. Deforestation has affected the

tribal women also.

Dilip Menon (1992) has studied the Beliefs and Myths of Paniyans of

Wayanad in Kerala. The purpose of this study is to examine the importance of

beliefs and myths from the point of view of the economic meanings associated with

their manifestations. The study found that the beliefs and rituals are the inferiority of

women due to their menstrual cycle. Through these beliefs and rituals the young

girls internalize the patriarchal values. The productive and reproductive capacities

of the women are again the male as the supplier of the seed and a secondary

role to the female in reproduction.Thus the Paniyan women's position in the family

and in the community at large is circumscribed by the beliefs and rituals which are

in turn prescribed by their role in the production process.

17
 Parthasarathy (2008) examined The Traditional Techniques Applied

Through Indigenous Science for Sustainable Development by The Primitive

Tribal Group-Todas, Kotas, Kurumbas, Irulas, Paniyans and Kattunayakans,

Inhabiting Niligiri District of Tamil Nadu and Wayanad District of Kerala. All these

.
six communities are referred as indigenous population and their native district has

been subsequently occupied by migrant population. These primitive tribal groups

positively discovered more and more objective indigenous science linking with their

livelihood and development. Their available resources afforded their mind to apply

indigenous science according to their capabilities into different economic strategies.

They agreed that they applied their native knowledge for practical ends. Their total

cultural system through tools, patterns of work, knowledge implementation, etc.,

helped them to organize available resources for productive activity. The study noted

the disappearance of tribal symbiosis and marginalization of traditional

indigenous science, knowledge and technology. But the tribal people are

interested in continuing their indigenous science with the latest positive

knowledge of technology for their development. To them indigenous science

and traditional technology are inseparable from their primitive economy and social

organization, K. Damodaran and C. Narayana Pillai in the introductory chapter of

their work Keralathile Swanthanthrya Samaram, which is on the beginning of

independence movement, mentions in brief the Pazhassi revolt and the support

he received from the society. The struggle of the Kurichiyas does not appear there.

For the authors the generative force of the movement of Pazhassi was the urge for

freedom by the people. E.M.S. Namboodiripad, is of the Pazhassi utilized the

power and potentials of Kurichiyas in his guerilla struggle against the British.

Other than that no importance is given to them by EMS. In other words, he too
18
underminers the main facts of the Kurichiya struggle.

T.P. Sankarankutty Nair's Tragic Decade in Kerala History; is yet another

work dealing with the early resistance in Keralam. The valiant fight and their tragic

death form part of his discussion.He paid little attention to analyze the movement

of the Kurichiyas and Kurumbas.

O.K. Johny in his monograph on Wayanad, titled Wayanadinte Samskarika

Bhumika published in 1988, has a chapter on the tribal struggle of 1812. Like many

other writers he too starts with the assertion that, even though the root cause of the

struggle lies in the unprecedented exaction of taxes by the colonial government, it was

a continuation of the revolt of Pazhassi started seven years back. Towards the end of

the chapter he argues that the struggle was a part of the restorative movement initiated

by the petty chieftains earlier and those were adhered to them who were elite in the

tribal society too.

There are a few works dealing with the problems of tribals in the post

independent phase. The majority of them are concerned with the tribals right over the

forest land. For example, articles of C.K.Viswanathan, titled Adivasis Protesting

Land Alienation and C.K.Bijoy’s “Adivasis Betrayed; Adivasi Land Rights in

Kerala” published in Economic and Political Weekly.

There is yet another work entitled, A search for justice; The Adivasi

experience in South India, which covers in detail the Adivasi movements of post

independent South India in the revolt of the oppressed. In this work adequate space is

devoted to deal with the struggle and organization of the tribals of Kerala.

19
b) Journals and Articles

Jose George and S.S. Sreekumar in their article Statutory Restoration of

Bal Lands in Kerala published in the Indian Journal of Political Science (Vol.55)

examines the process of the legislative measures undertaken by the Governmept

of Kerala for the enforcement of Kerala Scheduled Tribes Act in 1975. The

problems faced by the tribals in the absence of pattas for their lands, unlawful

encroachment and detailed procedure for the restoration of the land

are also mentioned.

C.R. Bijoy and K. Ravi Raman in their article Muthanga: The Real Adivasi

Movement to Recover Lan.d published in Economic and Weekly, gives a clear

picture of Muthanga struggle, legal battle for lands and the agreement between

the Government and members of Samara Samithi.

Madhusudan Bandi, in his article Forest Rights Act: Towards the End of for

Tribals published in Social Scientist looks into the status of implementation of

Forest Right Action Chhattisgarh and Gujarat. In this, he traces the forest Right Act

that has been enacted in India which has affected the lives of 425 villages of

Chhattisgarh and 199 in Gujarat. He points out the issues that emerged in the process

of implementation of Forest Right Act in Chhattisgarh as wrongful rejections and

blatant irregularities' at the gramasabha level.

R.V Bhuskute in his article Tribals, Dalits and Government Lands in

Economic and Political Weekly, throws light on campaign and agitations on the

issue of forest land in the districts of Nasik, Thane, Dhule, Yavatmal, Maratwad

and Vidarbha.He openly criticizes the government for not taking actions to

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implement people oriented programmes. He opines that constant injustice meted out

towards the tribals and indiscriminate use of terror tactics have made forest officials a

permanent enemy of Adivasis.

Sharad Kulkarni in his Forest Legislation and Tribals: Comments on

Forest Policy Resolution published .in Economic and Political Weekly explains the

Forest Policy of the British period and Historical background of forest management

in India. He states that National Forest Policy of 1987 is definitely an improvement

over earlier policy resolution.The consideration of environmental stability.

C. R Bijoy in his article Adivasis Betrayed: Adivasi Land Rights in

Kerala in Economic and Political Weekly analyses Various stages involved in

restriction of transferring adivasi land to known adivasis, the procedures forced

to act according to the High Court orders, and the popular struggle for land. Apart

from this the historical significance of KST act 1975 is also noted.

Prakash Louis, in his article Marginalization of Tribals states

thefundamental factors contributed in the identity formation of tribals, land

alienation of the tribals in the name of development and the negative impact of

'Hindutva' upon tribals. He further describes age long tribals struggle for self

determination like Bhumji revolt, Chero uprising, prolonged resistance under

Birsa, Sindhu, and Kanhu.

Luisa Steur in the article Adivasis Communits, and the Rise of Indigenism in

Kerala in Dialectical Anthropology discusses the emergence of indigents politics as a

new democratic force in Kerala since the state has communist movement as an

alternative for transformation. The author seeks to explore the forces that gave rise to

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the politics of Indigenism, and gives as account of emergence of Adivasi Gothra

Mahasabha movement focused on adivasi rights, Marxist inspired movements and

traditional local Tribal Solidarity Movements.

M. Kunhaman in his article The Tribal Economy of Kerala: An Intra-

Regional Analysis Published in the Journal Economic and Political weekly examines

the extent of intra regional variations in the levels of Socio economic development

of hill tribes of Kerala and to understand the possible reasons for such variations.

He points out the history of economic evolution of hill tribes in Kerala, their land,

agriculture, agriculture labour and wage rates.

Guha (19S3), while analysing in British and Post British India', A

Historical Analysis in Economic and Political weekly, concentrates on the process

whereby the traditionally held rights of the forest communities have been

progressively curtailed through the development of forest policies management

and legislation. A feature common to the different types of forest exploitation

whatever the end of the product, was the exclusion of those communities into

whose territory such policies intruded. The author highlights the fact that while

before independence forests were exploited for strategic raw materials for

imperial interests, in the post independence era, it was the commercial and

industrial interests which dominated. In, both situations, the forest communities

were consistently discriminated against.

Gopa,in Forest Policy and Tribal Development ,and Joshi in Problems of

Implementation, Ecology and Exploitation also take a similar historical

reasoning,and argued that before the advent of the British, tribals who were the

virtual owners of the forest lands wherever they inhabited, were reduced to the

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poorest of poor and were put at the mercy of the lower level functionaries of the

Forest Department.

Joshi 1987 examines The Causes and Consequences of Deforestation in

Kerala. The author highlights the sharp reduction in forest areas in terms of low land

man ratio. Increasing population growth and the consequent increase in demand or

agricultural land, fuel-wood, fodder and timber led to the encroachments on forest

land and illegal forest clearance. The development programs started by the Central

and State governments have also caused deforestation to a great extent.

Deforestation is thus an outcome of the interaction between the factors

governing agricultural expansion and forest land use on the one hand and the

nature and extent of forest resource management and utilization on the other.

Design of the Study

The proposed study has been divided into five chapters. The introductory

chapter will deal with the Tribes in Malabar: and Socio-Economic Setting. The

first chapter will be wholly dedicated for the Epistemological Review.

The second chapter draws attention to the British Paramountcy in Malabar:

Changing Trends. . It deals with the impact of British and Land revenue policies

and Agrarian policies in Malabar, their reflections with the Tribal peasantry. The

third chapter attempts a detailed study of the Kurichiyas- The Pioneering Peasant

Tribe in Wayanad. In this chapter clearly informed the peasant tribes in Wayanad,

and their geographical and ethnographical features.

Fourth chapter delineates the Political Loyalties- Role of the Kurichiyas in

Pazhassi Revolt. It attempts their relations with the kottayam royal family, the

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relations between the Pazhassi Raja and the Kurichiyas and their political loyalties

will be analysed in this chapter.

The fifth chapter delineates the Kurichiya Rebellion- Reflections of Peasant

Rebellion and Nationalistic Struggle. It describes the conditions of the Kurichiyas

after the Pazhassi revolts, the Kurichiya revolt of 1812. The aftermath of the

Kurichiya Revolt and its suppression by the British is analyzed. A critical

assessment of the nature of the Kurichiya revolt in the context of peasant revolts

and the nationalist movement is also attempted. The findings are summed up in the

conclusion.

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