Kareepra
Grama Panchayat

This village, located in the former Southern Travancore region, does not boast a grand or prominent historical background. However, traces of its historical connection to royal rule can be seen scattered here and there. During the reign of Maharaja Marthanda Varma, a few families skilled in climbing palmyra trees were brought from the erstwhile Kanyakumari district and settled here. Their purpose was to collect palmyra leaves for record-keeping, data collection, and the drafting of official documents. This village, which was once a major hub for palmyra trees, still has its heart known today by the name 'Panamthoppu' (Palmyra Grove). There are more than 25 temples within this village itself. Elephants from the local Brahmin mutts (mathams) were traditionally used to perform the Para-yideel ritual during temple festivals. Thus, according to local legend, the village became famous for Kari (elephant) and Para (the measuring vessel), eventually giving rise to the place name Kareepra.The village was once part of the Elayadathu Swaroopam (a principality) of the King of Kottarakkara, who was the originator of Kathakali. Kareepra has been blessed to contribute gifted artists to various art forms such as Kathakali, Ottamthullal, Mudiyattam, Shaasthampaattu, Kaakarisshi Natakam, Kathaprasangam, and Villuppattu. Geographically, Kareepra is an inland village situated 20 kilometers east of Kollam—the former capital of Desinganadu (Jayasimhanadu)—and 12 kilometers west of Kottarakkara, where the traditional announcement beats (Kelikkottu) of Kathakali first resonated.

Educational and Social Evolution

The educational tradition of this village can claim a heritage that is a century old. Like all traditional villages, Kareepra had a rich past of Nilathezhuthu Pallikkoodangal and Kudi Pallikkoodangal (indigenous village schools), where children learned their first alphabets by writing on sand, after being taught by the village Asan (master) who wrote on palm leaves with a stylus (Ezhuthani).The caste system and social evils remained deeply entrenched in this panchayat until the mid-20th century. Among the protests organized against these practices, one notable event stands out: a Misra-bhojanampanthi (a community feast where people of all castes dined together) was organized at Madathivila in this panchayat under the leadership of prominent social reformers C. Kesavan and Mannathu Padmanabhan. Campaigns against the caste system and social evils were also actively organized in the Kuzhimathikaadu ward.

Feudal Era, Traditions, and Transport

The landlords (Janmis) of that era possessed vast herds of cattle and flocks of goats. When determining or dividing a person's wealth, livestock was considered a crucial factor. To display their power, landlords organized bullfights (Kaalapporu), cockfights (Kozhipporu), mud-buffalo racing (Maramadi), and bullock cart races. Today, Maramadi survives only nominally, while the artisanally crafted Villuvandis (bow-carts) and Aravandis pulled by bulls have become a thing of the past. These beautifully crafted vehicles were accessible exclusively to the landlords. The villagers used to watch in awe from the roadsides as hundreds of bullock carts belonging to the famous industrialist Thangal Kunju Musaliar passed through the village in long, continuous lines.In the early phase of the last century, routes like Arumurikkada-Nedumonkavu, Ezhukone-Nedumonkavu, and Odanavattam-Nedumonkavu were mere walking tracks. The locals had to travel on foot to fulfill their daily administrative needs at major government offices like the Kanjiracode (Kundara) Sub-Registrar Office and the Kottarakkara Taluk Office. Bullock carts were the standard mode of transport for both goods and passengers among the general public. The Eruthilukal (cattle sheds) still visible in some landlord households reflect the massive scale of cattle rearing back then. However, nutritious milk and meat were inaccessible to the majority of the lower strata of society; it was mandatory to sell or present these products exclusively to the wealthy class.

Land Reform and Agricultural Transitions

The agricultural lands in the panchayat were predominantly held by middle-class landowners, while about 20% of the total cultivable land belonged to wealthy landlords. These vast lands were associated with Brahmin mutts and temples, primarily belonging to the Kuzhimathikaadu Matham, Vakkanadu Temple, Ettuvaikkodu, and Mullavelimatham. Small-scale farmers cultivated these lands by paying rent (Paattam and Vaaram).The fields were ploughed using bulls and water buffaloes. Most farmers owned their own cattle and agricultural implements like plows and leveling boards (Kurumaram). Farmers actively cooperated with one another for ploughing and other field tasks. Experienced agricultural laborers were abundant for tasks like raising ridges (Varambidal), preparing fields, and leveling. Women laborers traditionally handled tasks like transplanting saplings, weeding, and harvesting. Most farming families retained permanent agricultural laborers who lived on the landowners' estates. After meals, wages were paid to these laborers in the form of paddy (rice).Following the implementation of the Agricultural Relations Act (Land Reforms), lands that were previously leased from temples, mutts, and a few landlord families became the absolute property of the actual farmers. Many agricultural laborers also received tenancy rights (Kudikidappu), bringing an end to the exploitation by landlords. With the advent of widespread modern education, the newer generations of agricultural laborers shifted to other employment sectors. The Land Reform Bill brought an end to feudalism, establishing the system of "land to the tiller." This increased the number of landowners, converted barren lands into cultivable fields, and gradually led to the shrinking and eventual disappearance of grazing pastures.

                          Today, the number of laborers in the agricultural sector is declining daily due to shifting educational standards and a growing lack of interest in farming. After the end of feudalism, farmers used to cultivate cooperatively, exchanging plough-cattle, setting up ridges, ploughing, and sowing together. They also united to mitigate natural disasters. However, traditional occupations like weaving baskets (Vatti, Kutta) and mats (Paay) have vanished today.

Changing Lifestyles and Cultural Heritage

The transformation in dietary habits has been staggering. The old staples of tapioca, fish, rice gruel (Kanji), and rice have largely faded from daily prominence. The traditional breakfast of Puttu, legumes, and Pappadam has now been replaced by Chappathi, Porotta, and bread. Clothing styles have also seen drastic shifts, particularly in recent times. The traditional Mundu, Neriyathu, Saree, skirt, and blouse are rarely seen now. In their place, modern attire like midis, maxis, nighties, kurtas, and pyjamas have become the norm. Concrete structures have risen in place of old tiled and thatched-roof buildings.The ancient folk art forms that truly captured the essence of this village's culture—such as Seethakali, Thalayattamkali, and Kambadikali—along with the ancient Padayani art form, have become mere hearsay for the new generation. This Padayani was closely associated with the Nedumonkavu Sree Shaastha Temple, notably the only temple in Travancore where festivals continue even after the ritualistic lowering of the festival flag (Kodiyerakkam). Art forms like Shaasthampaattu and Villuppattu now remain only as distant memories.Despite these cultural shifts, the village holds a proud legacy: the Kareepra Panchayat was consecutively honored with the title of the best village in Kerala in the years 1969 and 1970.