Arattupuzha Velayudha Panicker

Arattupuzha Velayudha Panicker was an Ezhava warrior who lived in the 19th century in Kerala and fought against caste oppression by the upper castes.cite web|url=http://www.haripad.com/velayudha_paniker.php|title=Ezhava Warrior From Central Travancore|work=haripad website|publisher=haripad web|accessdate=2007-05-05] . His original name was "Kalisseril Velayutha chekavar".NR Krishanan IAS, Izhavar Annum Innum (Trissur: Seena Publications, 1967), p 119] .

Early life

"Velayutha chekavar"(1825 - Jan 1874) was born in an affluent "Kaalisseril Tharavadu" in Arattupuzha, Karthikappally Taluk. The Chekavars of the family were fierce warriors. The family was famous for their proficiency in Kalaripayattu, Ayurveda, Astrology etc. The Tharavadu was a big matrilinear family following Keralas famous Marumakkathayam. His mother's family deity was "kaalisseril Kali" and followed serpent worship. There were four big "Sarpa kavu"s surrounding the Tharavadu. His grandfather "Vallikadavil Perumal Chekavan"(Perumalchekon or Perumalchan) was even proficient in "Tulunadan kalari techniques" which was not common in southern style of Kalaripayattu NR Krishanan IAS, Izhavar Annum Innum (Trissur: Seena Publications, 1967), p 119] . His parents died in his childhood itelf. Little Velayudhan studied Ayurveda and Astrology from family Asans(trainers) in addition to Sanskrit and Kalripayattu(including "Tulunadan techniques") from his grandfather. He married "Velumpy" of Varanapally in 1845. He moved to the house in Mangalam after the Marriage. His wife's matrilinear Tharavadu in Mangalam was a traditional teakwood "Naalukettu", indistinguishable from rich Savarna houses.NR Krishanan IAS, Izhavar Annum Innum (Trissur: Seena Publications, 1967), p 120] . He had been 7 feet tall, muscular, very fair skinned Dr Filippo Osella and Caroline Osella, Social Mobility In Kerala: Modernity and Identity in Conflict (Pluto Press, 2000,ISBN 074531693X), Page 156 to 158] cite web|url=http://books.google.com/books?id=rMRw0gTZSJwC&pg=PA171&ots=x8eFzJYmTH&dq=gurudevan&ei=JWDBRtPyPJrOogLZn4zkBQ&sig=7D_V6xVLxaBupANRJa3lP-42_TQ#PPA156,M1|title=Social Mobility In Kerala: Modernity and Identity in Conflict P 156 to 158|work=Dr Filippo Osella, Caroline Osella|publisher=Pluto Press|accessdate=2007-08-08] . He caught hold of the thief who robbed "Salagramam"(Hindu sacred stone) from "Tharananaloor Namboothiri", during his travel to Padmanabhaswamy temple through Kayamkulam lake, as per the request of the Travancore King. As a compliment the "Travancore King" gave him the title of "Panickan". Later it was modified as "Panicker". NR Krishanan IAS, Izhavar Annum Innum (Trissur: Seena Publications, 1967), p 120]

Kathakali

He learned Kathakali, considered to be a Namboothiri Brahmin art, from one of his uncles who was a mad Kathakali lover. He started a Kathakali troupe with the help of "Tharananaloor Namboothiri" who became his close friend after the incident at kayamkulam lake.

Revolt against caste subjugation

He had personally flouted caste prohibitions and restrictions from childhood onwards, requiring ezhavas who lived in his area under his protection to do likewise, for example by using public roads. At the time of the 1850s breast cloth controversies, he had commanded all Channar women in his area to defy royal prohibition upon covering upper body and had bought and distributed upper cloths to all Avarna women in Kayamkulam market. When some high status Namboothiri men later intimidated covered Ezhava woman, tearing breast-cloth away, Panicker killed them with Sword.Dr Filippo Osella and Caroline Osella, Social Mobility In Kerala: Modernity and Identity in Conflict (Pluto Press, 2000,ISBN 074531693X), Page 156 to 158] cite web|url=http://books.google.com/books?id=rMRw0gTZSJwC&pg=PA171&ots=x8eFzJYmTH&dq=gurudevan&ei=JWDBRtPyPJrOogLZn4zkBQ&sig=7D_V6xVLxaBupANRJa3lP-42_TQ#PPA156,M1|title=Social Mobility In Kerala: Modernity and Identity in Conflict P 156 to 158|work=Dr Filippo Osella, Caroline Osella|publisher=Pluto Press|accessdate=2007-08-08] . On another occasion, dressed like a Brahman he had gone to Guruvayur temple (even today's context it's the most Orthodox Hindu temple), and Panicker had spent ten days of learning puja and installion of temple deities. During that period, non-Namboothiris(Brahmin) were never allowed to learn puja and installion of temple deities. When his identity was uncovered by a horrified and furious Brahmin, he threw a bag of Gold onto the table saying, "Yes, i am a Panicker; take this Gold for your services." He ran off after attacking some "Savarna temple officials". The irate temple officials chased him as far as Cherthala(not caught).Dr Filippo Osella and Caroline Osella, Social Mobility In Kerala: Modernity and Identity in Conflict (Pluto Press, 2000,ISBN 074531693X), Page 156 to 158] cite web|url=http://books.google.com/books?id=rMRw0gTZSJwC&pg=PA171&ots=x8eFzJYmTH&dq=gurudevan&ei=JWDBRtPyPJrOogLZn4zkBQ&sig=7D_V6xVLxaBupANRJa3lP-42_TQ#PPA156,M1|title=Social Mobility In Kerala: Modernity and Identity in Conflict P 156 to 158|work=Dr Filippo Osella, Caroline Osella|publisher=Pluto Press|accessdate=2007-08-08] . In 1852 he travelled to Goa where he learned Brahminical rites used for temple worship. In 1854, he founded a temple in Mangalathu village. Viswanathan Gurukal of Kandiyur, Mavelikkara installed Sivlinga. And panicker himself did the pooja. All castes and tribes were allowed to worship there. Panicker built another temple in Cheruvaranam in 1855.(Aruvippuram installation by Sree Narayana Guru was only in 1888)Kenneth W. Jones, Socio-Religious Reform Movements in British India (Cambridge University Press, 1989,ISBN 0521249864), Page 180] cite web|url=http://books.google.com/books?id=PoBJJej_IiwC&pg=PA180&lpg=PA180&dq=velayudha+panicker+temple&source=web&ots=Ead9FomYZU&sig=cx4YrfPnkUsDTtEywzct3ia5Kbs|title= Socio-Religious Reform Movements in British India Page 180|work=Kenneth W. Jones|publisher=PCambridge University Press,1989|accessdate=2007-08-08] Dr Filippo Osella and Caroline Osella, Social Mobility In Kerala: Modernity and Identity in Conflict (Pluto Press, 2000,ISBN 074531693X), Page 156 to 158] cite web|url=http://books.google.com/books?id=rMRw0gTZSJwC&pg=PA171&ots=x8eFzJYmTH&dq=gurudevan&ei=JWDBRtPyPJrOogLZn4zkBQ&sig=7D_V6xVLxaBupANRJa3lP-42_TQ#PPA156,M1|title=Social Mobility In Kerala: Modernity and Identity in Conflict P 156 to 158|work=Dr Filippo Osella, Caroline Osella|publisher=Pluto Press|accessdate=2007-08-08] Panicker organised strike for "Achipudava" (Achipudava is a cloth or Mundu that covers the portion below the knee) and succeeded. Another contribution was the permission granted to lower class women to wear gold ornaments following "Mookkuthy Chantha" incidence in Pandalam. Panicker also founded a school and a library in "Arattupuzha".NR Krishanan IAS, Izhavar Annum Innum (Trissur: Seena Publications, 1967), p 121] He was killed in January 1874 during a boat journey by a group of upper class peoplewho attacked him from behind during the darkness of night.NR Krishanan IAS, Izhavar Annum Innum (Trissur: Seena Publications, 1967), p 121]

Memorials

* A Research Foundation was created under the name of Arattupuzha Velayudha Panicker is "Arattapuzha Velayudha Panicker Research Foundation and Cultural Centre" at Mangalam, Alappuzha.cite web|url=http://www.hindu.com/2005/01/09/stories/2005010916210300.htm|title=Panicker Research Foundation and Cultural Centre|work=The Hindu|publisher=The Hindu|accessdate=2005-05-01]
* Arattupuzha Velayudha Panicker Memorial HS Link [http://www.kerala.nic.in/sslc/schoolist.aspx?dcode=44]

References