A Malabar Story
When we refer to ‘Malabar’ Kerala, the reference is to indicate the geographical expanse north of Bharathapuzha, stretching over parts of Thrissur, Palakkad, Malappuram, Kozhikode, Wayanad, Kannur and Kasaragod districts. Before the formation of ‘Kerala’ as we know it today, the state existed as three separate territories – ‘Malabar’ in the north, where power was shared between the Mysore Kings and the mighty Zamorin; ‘Cochi’ Kingdom in the centre and Thiruvithangoor/Travancore Kingdom to the south. The remnants of their long-drawn individual existence influence the stark differences in the state even today through language, culture, and practices. This complex intermingling within the supposedly exclusive spheres of rich and poor, modern and traditional contextualised by a palette of natural prosperity gave rise to distinctive elements of art, culture, and heritage. Malabar in this sense, is much like the Nila river from which it draws its life source i.e., a fully functional ecosystem.
The famous Malayalam poet, Vallathol had realized this complicated relationship between nature and culture in Malabar, which arguably inspired him into establishing the Kerala Kalamandalam, an institution that has recognised and encouraged many jewels on the defining diadem of Kerala’s heritage, at the banks of Brahmaputra. Incidentally, it was this very same riverbank that hosted Mamnkam, the duodecennial festival that attracted traders and tourists from around the world, for every term till 1743 CE (according to William Logan’s Malabar Manual). The Western Ghats, which outlines Malabar, is home to a wide variety of flora and fauna and has provided sustenance for those who call it their home. There is a vivid presence of tribal societies, some untouched by the arguably ‘modern’ in the society and culture of Malabar. The presence of nature worship and paganism has syncretized in the local beliefs and practices. Mythology furthers this argument through the story of Karinthandan, the tribal chief who was misled into guiding the British across Thamarassery Churam (an important point of connection between Kozhikode and the north) only to be deceived and killed once the fete was achieved. It is believed that this aggrieved spirit was responsible for the accidents and deaths during 1800-1900 until he was finally put to rest by a tantric priest. These tantric practices can be identified even in the prominent religions of the area (Islam and Hinduism) as well as the art forms of Malabar.
Theyyam, is one such art form. The locals believe it to be the embodiment of god presented through dance, music, and mime. Flaunting similarities to the Tibetan Buddhist styles, this artform blesses the courtyards and temples of Malabar for seven months annually- starting from the Malayalam month of Thulam (October/November). Every Theyyam with its unique style and make-up has a story to tell that is not necessarily of its parent religion- Hinduism. Theyyam can be understood as a reflection of the existing society and can be comprehended as the fruit of various philosophies, both Indian and foreign associated with the spirit of great religious tolerance. It is also a form of expression of dissent against the oppression as the people who are involved in the performance of Theyyam are usually from the lower strata of the society. Similarly, Alamikkali, is another dying art form practiced in parts of Kasargod which is considered unique for similar reasons. Here the Hindu performers take part in the dance while the Muslim community performs the customary rituals. Original artforms are in plenty in Malabar - Oppana, Daffumutt, Kolakali, Yakshagana being a few of them.
With the existence of many powerful (occasionally warring) kingdoms and dynasties, military organization and martial arts also grew in Malabar. Kalaripayattu, one of the oldest martial arts in the world which has supposedly inspired many of the modern martial art traditions, traces its origins here. Originally pursued by Ezhavas and Nairs involved in warfare, the discipline of Kalari had its centers of practice which can be seen in institutions like C.V.N. Kalari at Edakkad in Kozhikode. Unfortunately, the southern counterpart of Kalari- Adimurai/Thekkan Kalari has lost its popularity over time and is on the verge of extinction. Kasargode and Kannur were significant military centres in the past, remnants of which can be found as Bekal Fort and St. Angelo’s fort. Kannur is also home to the Arakkal Tharavad, the palace of Arakkal/Ali Rajas, the sole matrilineal Muslim ruling dynasty of Kerala.
The presence of ports made Malabar a trading hub as well as a politically charged area. Vasco Da Gama who arrived in Kerala during the 15th CE realized this potential and attempted to establish political dominance, but had to resort to building their empire elsewhere as he realized the political situation doesn’t encourage anything more than trading relations. Marco Polo, another prominent historical figure who travelled to Kerala, was key in identifying Kannur's importance in the international spice trade. Even when the Dutch and English ultimately colonized the Indian subcontinent, the revolt of Pazhassi Raja and the resistance of Tipu Sultan was integral in the history of local dissent. The access to the sea enabled early exposure of these trading towns to the other cultures of the world. It is even believed that it was the timber from Kannur that King Solomon used to build his legendary temple. Whether or not that is true, the trading culture of Malabar lives on through institutions like Comtrust.
The policy of religious tolerance and communal harmony cited earlier in the article is another defining feature of Malabar. It is home to native Hindus and Muslims as well as Christian, Jain and Parsi settlers. Mishkal mosque encaptures this parallel in its history. Mishkal was originally a five-story mosque made of timber. It was destroyed by arson during the time of Tipu Sultan’s invasion. Realizing the aggravation of his Muslim subjects, Zamorin, a powerful Hindu king of the area, avenged the loss and rebuilt the mosque. This structure can be still seen in Kozhikode. Under the Zamorins rule, Jainism, Hinduism, and Islam flourished. Even though the intention behind the policy will remain a mystery, the atmosphere it provided supported mutual growth for all beliefs. The religious presence of the previous centuries is still visible around Malabar in the form of monuments and structures. Madayi mosque, Malik Ibn Dinar mosque, and Stadium mosque are amongst the oldest of these structures and dates their creation back to the time of Malik-ibn- Dinar. The most famous amongst them Madayi Mosque is dated around 7 AD and is alleged to hold within it marble that was brought from the holy city of Mecca. These structures were mostly built in Temple architectural style, with hues of other prominent panaches irrespective of the role of the building.
Malabar’s story is held within its cultural as well as structural history. It is a spectrum; though it was amongst the first to be modernized, it is also home to many tribal groups and primitive villages that choose to not participate in the mainstream society. Though many are unaware of this, the introduction of the three C’s – Cakes, Cricket, and Circus in India was from Kannur, a sleepy village in Malabar. At the risk of generalisation, I would say that the heritage of this football crazy, Biriyani loving, society cannot possibly be listed it demands to be experienced.