Malabar History journal

The kings of Padinjare Kovilakam faced the repercussions of revenue policies enforced by the Joint Commissioners, leading to the revocation of their authority over the Nedunganad areas without restitution. Collaborative efforts between Shamnath Putter, the chief minister of the Zamorin, and EEIC officials exacerbated tensions, resulting in retaliatory actions. In a bid for retribution, two Rajas of the Padinjare Kovilakam attempted to assassinate Shamnath Putter in 1792. However, their attempt failed, leading to their subsequent capture and imprisonment. Despite being confined, resistance persisted as the Padinjare Kovilakam Raja, along with family members and associates, received support from various quarters, including Kunhi Achan and the Mappilamar led by Unni Mootha Moopan. While the rebellion was suppressed, underlying grievances persisted, as evidenced by the Rajas’ later treaty with the British in 1797, securing an annual pension but continuing to harbor discontent over revenue disputes. Their clandestine support for anti-colonial figures like Pazhassi underscores the enduring spirit of resistance against colonial encroachment (Iyyer, 1999; Logan, 2000; Logan, 1998).

The Palakkad throne, like other local kingdoms in Malabar, grappled with internal strife due to its numerous branches, resulting in political instability. Attempts to broker a settlement with Itty Pungy Achan by the Joint Commissioners were disrupted by his sudden demise in 1792. Subsequently, his nephew, Itty Comby Achan, assumed leadership amidst opposition from other branches, exacerbating tensions. Accusations of judicial overreach further fueled discontent rooted in disputes over revenue collection and royal entitlements. The British responded by dispatching sepoys to arrest Achan, sparking a military confrontation. His subsequent surrender marked the beginning of a legal saga, culminating in his imprisonment at Palakkad Fort. Despite public support, concerns over potential revolt prompted his transfer to Thalassery Fort in 1799, where he passed away under mysterious circumstances six months later, highlighting the precarious fate of indigenous rulers under colonial confinement (SPDD, 1798a; SPDD, 1798b; SPDD, 1798c; SPDD, 1798d; ; Logan, 1998).

Pazhassi Raja, also known as Kerala Varma and Kotiyot Raja, hailed from the Padinjara Kovilakam of the Kottayam royal dynasty in Malabar, with Wayanad falling under his jurisdiction. During the Third Anglo-Mysore War of 1790-1792, he ardently supported the East India Company (EEIC) against Tipu Sultan, expecting the restoration of his kingdom following the EEIC’s victory and the subsequent Srirangapatanam Treaty. However, the Joint Commissioners, instead of reinstating his authority, favored his uncle, Kurumbranad Raja, triggering Pazhassi’s revolt. This rebellion, rooted in the Joint Commissioners’ flawed revenue policies, began to manifest in 1793, escalating as Pazhassi and his followers obstructed Company officials from collecting tributes in Kottayam, eventually evolving into armed resistance marked by guerrilla warfare. Despite attempts by Company troops to capture him in 1796, Pazhassi persisted, retreating to Waanad, where he garnered support from various quarters, including Nair soldiers, tribal armies, and Mappila chiefs like Unni Mootha Moopan and Chemban Poker. The uprising climaxed with the capture of Panamaram Fort in 1802, showcasing the tribal communities’ integral role in the revolt. T.H. Baber, appointed to suppress the rebellion, eventually tracked Pazhassi down, leading to his demise in a confrontation near Pulpally in 1805, effectively quelling the revolt (Logan, 1998; SPDD, 1797e).

Pazhassi’s struggle, interpreted by scholars as a nationalist endeavor or a restorative movement,garnered support from diverse factions, including British adversaries like Tipu Sultan, feudal lords, merchants, and peasants (Thurston, 2010). The rebellion, with its reliance on guerrilla tactics and tribal alliances, posed a significant challenge to colonial authority, underscoring the multifaceted nature of anti-colonial resistance in Malabar. Despite Pazhassi’s demise, his legacy endures as a symbol of indigenous defiance against colonial exploitation and oppression.

The aftermath of the Pazhassi rebellion witnessed the emergence of the Kurichya revolt in 1812, signifying persistent resistance against British rule in Wayanad. With the establishment of British administration and revenue collection following the suppression of the Pazhassi rebellion, tribal communities like the Kurichya and Kurumbar bore the brunt of Company rule, enduring confiscation of land properties and oppressive treatment by officials. Memories of Pazhassi’s struggle lingered, fueling discontent among the tribal populace. Grievances escalated when the rent in kind paid by the people was converted to cash in 1812, exacerbating their economic woes and sparking the revolt (Private papers, 1890). In March 1812, tribal communities, joined by members of other castes like the Nairs, initiated the uprising, termed by K.K.N. Kurup as the ‘bamboo blossom’ (Cherian, 1999). Rebels, led by figures such as Rama Namby and Vankalon Kelu, confronted Company officials, disarming them and besieging detachments in Sulthan Bathery and Manathavady. Troops dispatched from the plains, with T.H. Baber, who suppressed the Pazhassi rebellion, seeking military aid to quell the revolt (ibid). As forces clashed, rebel leaders were killed in battle, and by May 1812, with the capture of Vankalon Kelu, the British reasserted dominance, effectively quashing the uprising and reinforcing their control over the region (Welsh, 1830).

The Mappila resistances in Malabar from 1792 to 1920 epitomized the struggles of the Muslim community against colonial oppression. Descendants of Arabs or Indian converts to Islam, the Mappilas historically engaged in long-distance trade. However, the arrival of the Portuguese in the fifteenth century disrupted their livelihoods, compelling many to become agricultural laborers. British rule further exacerbated their plight with discriminatory policies favoring coastal Mappilas and oppressing those in agrarian areas like Ernad and Valluvanad Taluk. Notable leaders such as Unni Mootha Moopan, Attan Gurukal, and Chemban Pokker emerged as symbols of resistance, challenging British authority and inspiring widespread opposition to colonial rule among the agrarian population of south Malabar (Shumais,2019).

Imprisonment became a significant aspect of Mappila resistance, as colonial authorities sought to suppress dissent and quell anti-colonial sentiments. Leaders like Chemban Pokker, Unni Mootha Moopan, and Attan Gurukal were incarcerated, yet their resilience and defiance within prison walls underscored the indomitable spirit of the Mappila resistance movement against colonial oppression and socio-economic injustices (Malabar Supervisors Diary, 1793). Their imprisonment did not dampen their determination but rather galvanized further resistance, highlighting the enduring struggle of the Mappila people for justice and liberation in colonial Malabar (Mujeeb Rahiman, 2009).

The turbulent period of the Pazhassi revolt and broader Malabar resistance against British colonialism epitomized a relentless struggle for freedom amid oppressive colonial rule (Shumais, 2019). The rebels, led by figures like Pazhassi Raja, waged fierce battles against British forces, only to face brutal reprisals upon capture (Baber, 1803). Many were subjected to summary trials and harsh punishments, including public executions such as hangings and beheadings, intended to crush dissent and deter future uprisings (Macleod, 1803). Amidst the tumult of armed resistance, colonial authorities resorted to widespread imprisonment, incarcerating not only rebel leaders but also their supporters and families (Letter, 1803). Prison facilities, hastily converted to hold political prisoners, became crucibles of defiance, witnessing daring escape attempts and inmate revolts that underscored the resilience of those fighting against colonial oppression (ibid).

Within the confines of colonial jails, the spirit of resistance remained unbroken, as inmates continued to challenge their captors’ authority (Baber, 1803). The prisons, ill-equipped to contain the fervor of rebellion, often became theaters of defiance, marked by daring escapes and mass revolts (ibid). In the face of overcrowding and deplorable conditions, political prisoners, including Pazhassi rebels and supporters of the Malabar resistance, persisted in their quest for freedom (ibid). Despite the colonial regime’s efforts to stifle dissent through imprisonment and harsh punishments, the struggle for liberation persisted, fueled by the unwavering resolve of those committed to overthrowing colonial oppression and reclaiming their sovereignty (ibid).

In conclusion, the history of anti-colonial resistance in the Malabar region from 1792 to 1920 exemplifies the indomitable spirit of a people determined to reclaim their sovereignty and defy colonial oppression (Shumais, 2019). Through decades of struggle, characterized by armed revolts, guerrilla warfare, and relentless defiance, local rulers, Mappila chiefs, and tribal communities forged a united front against the encroachments of the East India Company (ibid). Figures like Kerala Varma Pazhassi Raja and Mappila leaders Unni Mootha Moopan and Chemban Poker became symbols of resilience, inspiring widespread opposition to colonial rule (Logan, 1998). The nexus between resistance and incarceration underscores the harsh realities faced by those who dared to challenge colonial authority, with prisons becoming battlegrounds for defiance and retribution (Shumais, 2019). Despite the suppression of revolts and the imprisonment of leaders, the legacy of anti-colonial resistance endures, serving as a testament to the enduring quest for freedom and justice in Malabar’s tumultuous history. As we reflect on this pivotal period, it becomes clear that the struggle for liberation in Malabar transcends mere historical accounts; it represents a timeless testament to the human spirit’s capacity to resist oppression and strive for a better future.

References

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