Changaroth
Grama Panchayat

The local legend indicates that Shankarapuram was the original name of the place, which later transformed into Changaroth. The linguistic rule of Anunasikathiprasaram (Nasal Assimilation) in the introductory chapter of Keralapanineeyam validates this linguistic evolution. The fact that eighteen Shiva temples once existed in the panchayat also lends credence to this local history.

The region known as Payyormala Nadu was ruled by the Nairs of Paleri, Avaniyad, and Koothali, collectively known as the Payyormala Nairs. They were independent local rulers. The present-day Paleri-Changaroth areas were part of Payyormala Nadu. The subservience of the Payyormala Nairs to the Kurumbranad royal family and the Zamorin was merely nominal. When Pazhassi Raja was defeated by the British army and forced into exile, the Avaniyad Nairs provided him with shelter. The territories extending up to Paleri-Kunassery-Pannikottoor Malavaram were under the Paleri Nairs, one of the Payyormala Nair families.

Almost all the land in Changaroth Panchayat was held by a handful of landlords. Koothali Moopil Nair and Avaniyad Nair were the most prominent among them. Due to the extinction of heirs under the Marumakkathayam (matrilineal inheritance) law, the land belonging to Koothali was taken over by the Government in 1936 under the Attaladukka rule. This led to the formation of the Koothali Estate. The land ownership of the forest areas, excluding 3/8 of the total lease amount, was left to the descendants of the Moopil Nair as an honorarium, and the remaining land was vested with the Government.

The peasant struggles in North Malabar and the activities of people like M.K. Keluvedtan paved the way for the emergence of the peasant movement in the panchayat. C.V. Chacko from Ottakkandam was a respected individual who participated in the freedom struggle. The Koothali Estate Struggle of '47, led by the Communist Party with the declaration "Chathalum Chethum Koothali" (We shall fight even if we die), is famous. K.M. Kannan Master, one of the leaders of the struggle, spearheaded the protest activities in Changaroth Panchayat. Vallippatta Kunhiraman Nair and Edathunkara Ramunni were frontline leaders from Changaroth village.

The Muthukad Struggle took place in 1954-55 under the leadership of Socialists. K.C. Kuppa, who later became a Panchayat Member, lost his job for participating in this struggle. Postal authorities dismissed Kuppa based on a newspaper report and a photograph showing him participating in the 'Kaikkott Jatha' (hoe procession) related to the Muthukad struggle.

Muslims began settling in this area in the 1840s. Many families from Paithoth, Perambra, Menjanyam, Eravattur, and Meppayur migrated to various parts of Changaroth Amsham (village unit) during the early years of the twentieth century. Some Christian families also started migrating to Malabar around 1920. The Christian migration to the Ottakkandam area of Changaroth Panchayat began in 1933. Pulleri and Purayidathil were the first families. More families followed, and a Christian church was built in 1944. The parish had 120 families. These Christian settlers fought malaria and wild animals, turning barren land into cultivable plots, thereby creating a green revolution in this hilly region. Their main contributions to agriculture were the cultivation of tapioca, the widespread introduction of rubber cultivation, and the expansion of pepper cultivation.

Cultural History

Kuttichathan Thira, Gulikan Thira, Kariyathan Thira, Chamundithira, Bhagavathithira, Kalithira were some of the ritual art forms that flourished here in the past. Mandathadam, Vengeri, Tharavattom, Vilayar are examples of other Thiras. Koolithiras are associated with the harvest festival. The ceremony of Illam Nirakkal and Vallam Nirakkal (filling the granary) is done by worshipping the Kooli after purifying the Kalam (ritual ground) during the Puthari (new rice) festival in the month of Makaram (Capricorn).

The Koothali Moopil Nair provided the necessary temples, festival expenses, and land for performing these Thiras. The local rulers adopted a strategy of keeping these hill people with them to protect their class interests and exploit them. The performing arts like Theyyam and Kuthirakkolam (horse effigy) served as indirect mediums for the suffering people to express their resentment towards the feudal lords. Flashes of protest against feudalism can be seen in all these art forms, particularly in the Kariyathan Thira performed by the Karimpalan community.

The Ratheeb Moyiluth among the Muslim community, the Charismatic Retreat among the Christian community, and the Kodukku and Payamkutty Thulapath among the Hindus are the religious rituals and practices that continue to exist today.