Kodunkattu (The Cyclone)

In Padoor’s history, the Malabar Cyclone of 1941 is considered to be a historical tab holder. Rarely an older incident is narrated by our Gran's without the reference to the Kodunkattu (Cyclone). Invariably an event is either that many years before the Kodunkattu or so many years after it.

It is only too obvious that how severely the cyclone must have affected life in our area.

Meteorological analysts say that cyclonic storms coming direct from the sea are not normally struck the Malabar Coast. Since 1845 there have been just three recorded storms of this type that hit Malabar. The types of storms that develops in the sea and directly hit the coast, cause more destruction in the coastal areas.

In this instance, the coastal area of the Ponnani Taluk (including the now defunct Kundazhiyoor Panchayath) was the most terribly affected.

The cyclonic storm and rain lasted for two days on the 26th and 27th May 1941. Widespread destruction was reported caused in Padoor. The Canolly Canal was virtually turning in to a sea, houses were submerged, people were trapped inside or on rooftops of their own houses, houses collapsed and properties damaged, paddy crops went under water. There were not enough canoes available to rescue trapped people. The canal was bringing corpses of people and animals as well as uprooted trees from the elevated plains.

Shops and warehouses were also affected and the food stocks were spoiled or lost. People were starving and some had to even survive on eating grass or leaves long after the water had subsided.

In the aftermath of the destruction, the district collector of the Malabar had come to visit Padoor to assess the damages. A reception was hosted to the Government delegation and memorandum submitted.

Reportedly Mr. Ibrahim Sulaiman Sait, who at 19 was the rising star in the All India Muslim League at that time, was accompanying the delegation. The elders who met that delegation included Bukharayil Koyakkutty Thangal (father of B V Seethi Thangal), Puthenpurayil R P Bavoo Sahib and Kariat Kunhi Bappu Sahib.

The Chettuva River – The boarder; the gateway and the Lifeline

The Chettuva River, the historical waterway, for some reason is now known as Canolly Canal - or the Canoli Canal whichever way you spell it – provided the secure line of boarder at the western part of our village. So the Canal does to so many other villages along its route.

The canal runs almost parallel to the Arabian Sea Coast from Chettuva to Kodungallore – the nearest coast point being roughly some 5 – 6 kilometers away to the west from Padoor. The water is saline; and have for centuries helped the military troop and material movements as well as the commercial inland waterway shipping.

In fact the waterway was originally called by the name "Chetwai (or Chettuvayi, Chetuvay, Chetva or Chetuva) River" and used to be one of the three important seaports under the Zamorins (Samuthiris); Calicut and Ponnani being the other two. The river and Chetwai port were the scenes to some historic events and battles involving the Zamorins, the Cochin State, the Portuguese, the Dutch and the British.

How this river came to be associated with Henry Valentine Canolly (1806 - 1855) who was the Collector and Magistrate of Malabar District during the period 1841 - 1855.



Another canal goes by the same name which on record was ordered built by H V Canolly, which was completed at 1848, according to Malabar Manual Vol. I. This latter canal connected Nilambur (where Kerala’s first teak plantations were situated) with the commercial port of Beypore during the imperial time.

The Chettuvayi river connected with the large fresh water lake previously called the Trichur Lake. In fact today this lake is come to known as the Kole Lands extending from todays Thrissur Taluk to Chavakkad Taluk. The Malabar Manual describes the Chetwai River thus:-

"N. Lat. 10o 31', E. Lon. 76o 6'. The mouth of this river and about six miles on its course lie entirely in British territory and for about two miles more it forms the boundary between British territory and the Native State of Cochin. At the end of this eight miles the river widens out into a lake, partly natural and partly artificial."

A dam separating the saline river from the fresh water lake, thus protecting the valuable agricultural land, was said to have been built by the joint efforts of the Rulers of Cochin and Zamorin. Incidentally the Trichur Lake formed the border between the Zamorin's and the Cochin territories at the time. This masonry dam was later breached by the British during 1802 but filled the following year. Attempts were made at rebuilding the dam 1823 & 1842. This happens to be todays Enamakkal Dam (or bund). The surrounding locality is now come to known as Kettungal (Kettu - കെട്ട്- meaning a bund).

The Malabar Manual also described about proposals to construct a new dam down the river at Chetwai between 1855 and 1858 which were later abandoned.

The canal brought us merchandise up until the late 1970’s. There was a thriving production of coir fiber industry along the canal. In fact lot of land was reclaimed out of the canal by filling with the coir fiber waste, don’t ask me if that was legal, by private owners who did coir processing alongside. The coir products were for most part transported through the waterways. The main commercial centre - in my memory - was Kandassankadavu, but I heard elders telling me that in their times the canal used to connect us with such cities as Kodungallore, Thrissur and Ponnani.

Perhaps the only merchandise that still comes through the canal is some supply of fresh fish. In our younger ages it used to be the sole route for the fish to get to Padoor. The fish vendors bought their stuff from Puthiya Kadappuram where the sea going timber boats brought their catches. Our retail fish vendors would bring the fish using their canoes. They then carry the load in their shoulders to sell it in the village market or by going round the village. The male vendors used “kavu” (a wooden shoulder balance from either side of which a pair of “kotta” hanged) and “kotta” (basket). The females used a “kotta” which they carry on their head.

History: Where do we fit (4)

The Avarnas were not allowed to use the roof tiles till 1903 (only coconut leaf thatches were to be used) or to build upstairs or a gateway to their houses. They should wear not more than a single cloth around the waist which too shouldn’t fall below the knees. They were not allowed to stand before the doorway of their own family or community shrine. Bowing the deity directly was a taboo for the out-castes.

Caste segregation was strict. Many absurd customs were prevailing in the light of such strict separation of the society. One good example of such aggressive segregation was the existence of the dreaded custom - Pulappedi and Mannappedi - in the medieval period. According to this custom if a member of the slave castes like Pulaya, Paraya or Mannan happened to see a high caste woman alone after dusk she would be expelled from her caste. It was enough for the woman to be excommunicated, if the Mannan or Pulaya threw a stone or a stick at her or called out that he had seen her. He could take her with him. This custom prevailed till around 1696 A D.

Strictly followed rules and regulations were maintained such as 

1. keeping prescribed distance (which is different according to the status of the castes) in order not to pollute the person from superior caste 
2. removing the cloth covering the shoulders and the head, 
3. using standardized self-denouncing servile expressions in conversation and 
4. asserting bodily. 

Higher caste men when walking along the road utter a warning grunt or hoot to person of any lower castes who thereupon should retire to the prescribed distance. The minimum penalty to those who violated the law was excommunication or often death.