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Ghats Region of Kerala
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Forest Rights Act in the Western

Jyothis Sathyapalan • 115 Views

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WESTERN GHATS AND THE BOUNTEOUS SERVICES

Raveendranathan Devadasan • 1,041 Views

MAPPING A CULTURAL LANDSCAPE: CASE: -PALAKKAD  Download  More Options

GAP, KERALA
Divya Shah

287 Views

A Prolegomena towards a Strategy for Bio cultural

Survival in the Western Ghats
Kalyan Kumar Chakravarty • 16 Views

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Socio-Economic Study of Kani Tribe in Trivandrum:A

Case study of Njaraneeli Settlement
G.G. Gopika • 1,308 Views

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Spatio-temporal changes in the cropping pattern of

paddy elds in Kerala State, a geospatial analysis on
Palakkad District
BEST Journals • 139 Views
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Inclusive spaces in Integrated River Basin Management:

discerning multiple boundaries of resource relations
Sreeja Kg • 18 Views

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infrastructure facilities that developed

.
Clustered Development
Basically such patterns where of the agrarian communities with strong marks of territories as
natural water bodies and guardian gods. They started spreading across the landscape with
little reference to the existing topography and started extending later to the densely
vegetated valley floors. The fertile soil prompted them into cultivating a lot of household
varies and started determining the staple food of the society as a whole. The transport
corridors were sometimes canals and sometimes dusty trails and clearings in forest.

SETTLEMENT STUDY BASED ON THE SOCIETAL TRANSFORMATIONS

The mapping of societal transformations are done based on site observations and statistical
information attained from secondary sources. Also an attempt was made to evaluate the
dependency and interaction of these communities with the natural resources so as to
estimate the nature of change these cultural landscapes are undergoing.

TAMIL BRAHMIN SETTLEMENT – Nuclei of cultural development (Economic conditions –

wealth and wisdom)
“The agraharams of Thekkethara” (Vedic study centre to derelict edifices)

The mass migration of “Tamil Brahmins” a class of nobles and priests from the South -
Eastern coast of India to the region about 600 years ago was prompted by Muslim invasion,
restructuring of the territorial limits and the continuous drought over many years in the Kaveri
Delta. The relentless hostility between the thus far Priest and Noble class and the rulers
relating to a royal marriage feud with the tribal community led to easy acceptance of these
migrants into the societal structure of then. They established a number of Agraharams –
traditional homesteads with a temple as the focal element. They integrated and adapted
themselves to their newfound territory and consciously created an identity of their own –
popularly categorized as Palakkad Brahmins, Palakkad Iyers or Pattars.

Plan of a typical Tamil Brahmin settlement – Thekkegramam, Chittur

A garland of houses was the simplest synonym to an ‘Agraharam is a derivative of grid

pattern settlement’. The word could also be interpreted as a grant of land given by the kings
for sustenance. These pieces of land were granted generally on the banks of rivers where
the Brahmins built row houses (two rows facing each other) with the upper end culminating in
a temple with a flag post – ‘Dwaja sthampa’ , being the tallest element ,whose visibility
marked the extend of territory. The priests were Vedic scholars who attached themselves to
the religious activities. The temple tank formed an interactive community space with the
Peepal tree (ficus religiosa) known as ‘Sthala Vriksha’ as a identifying feature of these village

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commons. Farming on the lands given by the royal family was the tradition that was followed
in the past, later the lands were leased out (kanam – a lease of 12 years) to the labour class
on the basis of “Paattam” (an age old leasing method that existed in these parts of the
Country). Such scholastic and prominent footholds gradually vanquished, enumerated by a
lot of changes pertaining to nature, technology and socio- economy. This strong foothold in
history is slowly being vanquished by the ravages of modern times. Though the agraharams
retain much of their original character, the spatial organization of the newly grown offshoots,
outgrowths, facades and interior spaces have changed with time. Adaptive manifestations
are the new, transformed face of these settlements. With technological interventions and
urbanisation spreading its tentacles, rows of apartments, modern houses and additional
storeys with no reference to the traditional architecture echo the constant change. Elements
and spaces that rendered imageability, character and style to these Agraharams are no
longer evident. The sthalavriksham (sacred tree) and the Kaavus (habitat of the serpent
gods) have rapidly declined in terms of the territoriality. The public wells – a key community
element in these village commons has lost its purpose. Somehow as an untold reverence to
the Gods, the flag post - ‘dwajasthamba’ of the temple stills holds reign to the settlement
with the heights of the houses rising only up to the line of control specified by this vertical
element. The Vedic schools ‘Veda paatashala’ have lost its ethnic charm and the settlements
are caught in the quagmire of Change.

Typical plan of a House hold

The onnamkettu is the smallest housing unit. It comprises of a semi open verandhah
(Thinnai) opening on to the street. From there onwards there is a linear organisation of utility
rooms one after another. Immediately after the entrance is the granary to store harvested
paddy. Following that is Nilavara (sump for storage of goods to use at the time of famine and
also to store excess produce from farm, seeds etc) this is also the pooja room. The narrow
corridor connects different spaces. Kitchen opens into the backyard consisting of well and a
bath. The rear end of kitchen yard is cattle shed with a Tulsi planter.

Sthala vriksham, the sacred tree is usually a element of identity which is repeated throughout
the cultural landscapes of Kerala. This is a place of public and cultural interaction. Vedic
schools of ancient times would have been conducted under such tree, with time the purpose
and values associated with such elements changed and evolved.

 
Peepal tree adjoining temple

AGRICULTURE COMMUNITY - Change in life style due to social and political reforms
“Aryanpallom” Agriculture village (Sustainable communities to fragmented population)

Usually the settlement shows a very

scattered typology, Developed along
foot of ridges along valleys due to
availability of water and wetlands for
farming. Due to unawareness about
scientific agriculture practices and
large scale migration of population to
other jobs of daily wages and has
resulted in the decline of economic
status of these communities.
Due to unequal and very small
landholdings as a result of various
land reform acts, many agriculture
lands have turned into wastelands.

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A very temporary built form with walls and roof made of cadjan (matted coconut leaves), floor
is just a mud base finished with cow dung. At the entry the roof is extended to cover the goat
shed. The goat shed consist of a raised platform over stones by wooden planks and bamboo
support. Small wooden support to hang fodder and tie goats. The kitchen is extended to rear
yard, utensils mostly of terracotta and some of stone. Together with agriculture many other
traditional vocational skills like reed mats, handicrafts out of coconut husk, coir products,
pottery etc, are also dying out due to non availability of market base.

WEAVERS COMMUNITY – Transformations due to Technical invasion and trade revival

“Devangapuram” (Migrated communities to lost traditions)

The weaver community consist of people migrated from the east of the gap, a few hundred
years back. Their living style has modified to meet the existing living conditions in Kerala
even though rituals and customs have remained true to their origins. The religion followed
being Hindu, their temple architecture is unique and very different from the rest of the state.
The invading of power looms has affected the economy of this community greatly. Even
though the social interaction is very high in this community, unity in the process involved in
weaving at a community level is very low as this works as small scale units within individual
families.
Typical settlements are organized in a linear manner. The verandah in front of the every
house has got a place for the spinning wheel, an extended work space promoting interaction
among community. Most of the houses have a small garden consisting of one or two fruit
trees and small flooring shrubs, with creepers over bamboo fence. Even thought the
settlement along street is a linear within the plan grain there are a lot of built in niches which
in turn is has turned into small front yard gardens or some time public hand pump (water
facility) or a small tea stall (chayakada) typical Kerala style, which will also be a point of
public interaction.

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