Cultural History
It can be inferred that a social condition rooted in the feudal system, along with caste structures, their associated division of labor, denial of freedom, and oppression, existed here in the past with all its characteristic traits. Landownership was primarily granted to Brahmins and Devaswoms (temple trusts). The demographic nature of the society back then comprised them, their subservient upper-caste tenant farmers known as Kanam Kudiyans—such as Nairs and Vellalas—and the backward caste communities who labored on the land, including Ezhavas, Nadars, and Muslims. Except for the Ezhavas, who attained a slightly better status among the lower-caste groups, the condition of the remaining marginalized communities was deeply pitiable. However, they were subjected to these conditions as if they were part of established social customs—compelled to accept them without grievances, complaints, or questioning, much like traditional rituals and practices observed by people.
During that period, the notable groups mainly consisted of a few dominant Nair and Vellala families, along with a number of Ezhava, Muslim, Christian, and Nadar families who held at least nominal land ownership. Although the downtrodden communities and the Kani tribe owned land, they remained neglected by all. They lived clustered together in slums/settlements in certain specific pockets of the village. Land-related tax systems such as Janmikkaram, Pathivaram, Thirippuvaram, and Rajabhogam were prevalent at the time. Officials such as Mandapathupillai and Adhikari carried out local administration on behalf of the King. Some testify that during this period, a Pulaya person (Chathan Pulayan) was bought from Pattom and brought here.
Today, the demography of this panchayat comprises a blend of various Hindu communities—such as Nairs, Vellalas, Ezhavas, Veluthedars, Vannars, Asaris (carpenters), Kollans (blacksmiths), Chettis, Kammalas, Pulayas, Paraiyars, Kuravars, Vedars, Panars, and Thattars (goldsmiths)—alongside Muslim and Christian communities, a few Brahmin families, an Anglo-Indian family that settled here in the interim, and a handful of Kani tribal members. Places of worship belonging to various castes and religions are located in this panchayat. The festivals and celebrations associated with them are observed collectively by everyone in the panchayat, transcending caste and religious boundaries.
There are 28 temples, 13 Christian churches, and 5 mosques situated in this Grama Panchayat. Instead of the animal sacrifice that was practiced even after the 1950s, ash gourd (kumbalanga) is now used as part of the ritual in Kali temples. It was as a result of the efforts of progressive movements in this Grama Panchayat that such outdated customs were brought to an end.
Around ten libraries function within this Grama Panchayat. Among them, the activities of the Mannoorkonam Peoples Library, established in 1952, have brought about significant progress in the cultural sphere.