HISTORICAL BACKGROUND OF DESOM AND THE ANCESTRY OF KOCHUVEEDU
Based on the original research and narration of Sri Ayyappan Pillai K. G.
1. DESOM – ITS GEOGRAPHICAL AND HISTORICAL BACKGROUND
Desom is a locality in Aluva, traditionally described as being bounded by Chowara on the east, Panayi Thodu on the north, the Poorna River (Periyar) on the west and south. Rayikunnu Hill lies in its central area, while the Aluva–Thrissur railway line runs along its eastern side.
The approximate area of Desom is stated to be 0.73 square kilometres (73 hectares). The name Desom is said to appear in historical records from around AD 1750 onwards. Agriculture is reported to have been the principal occupation of the people of the locality.
2. NEDUMKOTTA, TIPU SULTAN AND THE AGNIHOTHRA SOMAYAGAM
During the period of the military threat posed by Tipu Sultan to Travancore, the defensive fortification known as Nedumkotta was constructed. It is described as extending from Kodungallur through Mukundapuram and Chalakudy to Athirappilly. According to the original narration, its construction was supervised by Marthandan Pillai, the Diwan of Travancore.
Local tradition associates the reign of Anizham Thirunal Marthanda Varma with a desire to conduct Agnihothra Somayagam as an act of atonement for lives lost during military campaigns. The responsibility for carrying out this intention is said to have been entrusted to his successor, Karthika Thirunal Dharma Raja.
According to this tradition, Karuvelippadam, situated on the banks of the Periyar in Desom, was selected as the venue for the Agnihothra Somayagam. It is said to have been conducted around AD 1790, with 36 Othu Brahmins brought from South Malabar.
The families are reported to have received agricultural lands exempt from tax, with each Illam receiving an annual rent of 200 para of paddy. Subsequently, 36 Manas became associated with the settlement. Chittappurath Mana, Meppoyilath Mana, Kaliyath Mana and Mangattu Mana are among the Manas mentioned in connection with the history of Kochuveedu.
3. TIPU SULTAN’S CAMP AT ALUVA
Around AD 1790, Tipu Sultan is said to have breached Nedumkotta and established a military camp at Aluva Manappuram. According to the account, his forces consisted of approximately 10,000 soldiers, along with horses and military equipment.
Local tradition recounts that Mangattachan, the Cochin Diwan, Kali Pillai of the Travancore army and Vaikom Padmanabha Pillai played a role in breaking an agricultural bund near Chowara. The resulting floodwaters are said to have swept away military equipment, horses and a considerable section of Tipu Sultan’s army, compelling the forces to retreat towards Mysore.
The account also states that Pallippattu Kavu, Kattilekavu and Cheriyath Temple were destroyed during Tipu Sultan’s campaign and subsequently rebuilt.
These accounts of the flooding, the individuals involved and the events surrounding the retreat are presented as local traditions.
4. THE MANAS AND THE TRANSFER OF LAND
The account states that many Namboodiri families moved to Malabar during the early nineteenth century, leaving their Manas and lands under the care of appointed agents.
They are said to have visited Desom in bullock carts to collect rent and paddy from their lands.
In later years, tenancy legislation and land reforms brought significant changes to the traditional landlord-tenant system. These developments granted legal rights to cultivating tenants and transformed the existing arrangements relating to land ownership and cultivation.
5. THE ANCESTRY OF KOCHUVEEDU
According to the family narration, the family entrusted with the management of the property resided in a small outhouse situated to the north of Kaliyath Mana. The elders are said to have lived on the lower floor of this building.
Kochu Ammumma, who is traditionally believed to have lived in this outhouse, is regarded in family tradition as the earliest matriarch of Kochuveedu.
The family account traces the origins of several branches to her descendants. These include Thoppil, Thachappalliyil, Mangattu, Padinjare Valappil and Akkare Kochuveedu.
Although the exact period has not been documented, the family narration suggests that Kochu Ammumma may have lived sometime after AD 1800.
6. SOURCE AND ACKNOWLEDGEMENT
This account is based entirely on Aluva Kochuveedu Stories, the original work of Sri Ayyappan Pillai K. G., who researched, collected, compiled and narrated the history and family heritage of Aluva (Desom) Kochuveedu Tharavadu.
The material presented here follows the original author’s research and narration. No independent historical verification has been undertaken for this presentation. It includes historical references, local traditions and family narratives passed down through generations. Certain dates, events and details may require further documentary confirmation.
This account is presented with the intention of preserving the heritage, history and collective memories of Aluva (Desom) Kochuveedu Tharavadu for present and future generations.
ACKNOWLEDGEMENT
Our sincere acknowledgement and appreciation are due to Sri Ayyappan Pillai K. G. for his research, efforts and valuable contribution in documenting the history and heritage of Kochuveedu Tharavadu.