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Socio-cultural Processes and Livelihood Patterns at Tirurangadi - CDS

Socio-cultural Processes and Livelihood Patterns at Tirurangadi - CDS

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such jack <strong>and</strong> mango. They also produced some commercial crops like pepper, ginger,<br />

coconut, areca nut, gingelly, <strong>and</strong> betel. This variety of products not only gave additional<br />

means of consumption , but also products for exchange, a factor th<strong>at</strong> resulted in the<br />

growth of various chanthas <strong>at</strong> <strong>Tirurangadi</strong>, <strong>at</strong>hanikkal in Vallikkunnu, Chelari,<br />

Kunnummal <strong>and</strong> other places. It is network of chanthas th<strong>at</strong> brought merchants <strong>and</strong><br />

migrants from outside, <strong>and</strong> it should be remembered th<strong>at</strong> these chanthas would not have<br />

developed, if there had not been efforts <strong>at</strong> mobiliz<strong>at</strong>ion of internal resources. It should<br />

also be noted th<strong>at</strong> <strong>Tirurangadi</strong> became one of the most important chanthas in south<br />

Malabar.<br />

We have already seen the major obstacles to the sustenance of the developing network of<br />

production <strong>and</strong> distribution. One was the growth of l<strong>and</strong>lordism, in the form of<br />

concentr<strong>at</strong>ion of l<strong>and</strong> in the h<strong>and</strong> of a few devaswams, manas, <strong>and</strong> Nayar <strong>and</strong> Muslim<br />

households. The growth of these households meant th<strong>at</strong> a large part of the surplus was<br />

utilized for the ritual, political <strong>and</strong> household consumption of the l<strong>and</strong>lords, which<br />

included provision for the temples <strong>and</strong> kavus, maintenance of kalaries <strong>and</strong> the personal<br />

entourage, <strong>and</strong> l<strong>and</strong>lord lifestyles <strong>and</strong> tastes. This redistributive process was abetted by<br />

the British revenue system, which siphoned of another part of the surplus to maintain<br />

their st<strong>at</strong>e appar<strong>at</strong>uses. The repressive system introduced by the British in South Malabar,<br />

especially <strong>Tirurangadi</strong> was based on the surplus gener<strong>at</strong>ed by the oppressed farmers<br />

themselves. Once British rule <strong>and</strong> l<strong>and</strong>lordism disappeared, this form of redistributive<br />

economy also disappeared, <strong>and</strong> there was the possibility th<strong>at</strong> the l<strong>and</strong>holders would be<br />

able to develop a more sustainable system of production <strong>and</strong> distribution.<br />

L<strong>and</strong>lordism <strong>and</strong> the British st<strong>at</strong>e were not the only obstacles. Religion has played an<br />

equally powerful role, by preventing the human beings in the area from their inner<br />

capabilities. The tradition of Mamburam Thangals provided the necessary impetus to<br />

fight against the British <strong>and</strong> the l<strong>and</strong>lords, but it also persuaded the people th<strong>at</strong> any

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