Kannur district derived its name from the location of its headquarters at Kannur town. The old name 'Cannanore' is the anglicised form of the Malayalam word Kannur. According to one opinion, 'Kannur' is a derivation from Kanathur, an ancient village, the name of which survives even today in one of the wards of Kannur municipality. Another version is that Kannur might have assumed its name from one of the deities of the Hindu pantheon, a compound of two words, 'Kannan' (Lord Krishna) and 'ur' (place) making it the place of Lord Krishna. In this context, it is worth mentioning that the deity of the Katalayi Srikrishna temple was originally installed in a shrine at Katalayi Kotta in the southeastern part of the present Kannur town.

A BRIEF HISTORY

There is no evidence of the Palaeolithic man having lived in this region. Nevertheless, rock-cut caves and megalithic burial sites of the Neolithic age have come to light in certain parts of the district. The Thaliparamba-Kannur-Thalassery area abounds in rock-cut caves, dolments, burial stone circles and menhirs, all of megalithic burial order. It can be assumed that the first batch of Aryan immigrants into the State entered the district through the Tuluva region.

PHYSIOGRAPHY

Kannur district lies between latitudes 11° 40' to 12° 48' north and longitudes 74° 52' to 76° 07' east. The district is bound by the Western Ghats in the east (Coorg district of Karnataka State), Kozhikkod and Wayanad districts, in the south, Lakshadeep sea in the west and Kasaragod, the northern most district of Kerala, in the north.

The district can be divided into three geographical regions highlands, midlands and lowlands. The highland region comprises mainly of mountains. This is the area of major plantations like coffee, rubber, tea, cardamom and other spices. Timber trees like teak, veetty, etc are grown in plenty in this region. The midland region, lying between the mountains and the lowlands, is made up of undulating hills and valleys. This is an area of intense agricultural activity. The lowland is comparatively narrow and comprises of rivers, deltas and seashore. This is a region of coconut and paddy cultivation.

CLIMATE

The district has a humid climate with an oppressive hot season from March to the end of May. This is followed by the southwest monsoon which continues till the end of September, October and November form the post-monsoon or retreating monsoon season. The northeast monsoon which follows, extends upto the end of February, although the rain generally ceases after December.

During the months of April and May, the mean daily maximum temperature is about 35° Celsius. Temperature is low in December and January and records as low as 20° Celsius. On certain days the night temperature may go down to 16° Celsius.

The annual average rainfall is 3,438 mm and more than 80 per cent of it occurs during the period of southwest monsoon. The rainfall during July is very heavy and the district receives 68 per cent of the annual rainfall during this season.

FLORA

Kannur district is very rich in vegetation. Natural vegetation, except in some coastal regions, consists of different types of forests. But, in spite of generally favourable climatic conditions, vegetations is not uniform. In restricted regions, with their own micro climate or special edaphic features, plant formations assume different characters. Thus, plant communities, ranging from psammophytes and mangrooves to evergreen forests are seen in this district.

The coastal region is a comparatively narrow zone, characterised by secondary soil which is rather lose and sandy. The serile sandy tract supports only a poor vegetation of the psammophyte type. Plants are few and mostly prostrate. Erect species are small and short. Owing to very poor water holding capacity of the soil, these plants are provided with special xerophytic adaptations. Another conspicuous feature of this area is the mangroove vegetation, found at the estuaries of rivers and backwaters, and often extending to the interior along their banks. Human interference has much changed the vegetation of the coastal region.

Major part of the district comes under midland region with numerous hills and dales and it presents an undulating surface gradually ascending and merging into the slopes of Western Ghats. Soil is secondary and lateritic with underlying rock of laterite or disintegrated greiss. Typical flora of this area is a most deciduous forest consisting of a mixture of evergreen and deciduous trees. Undergrowth consists of a variety of annuals and perennials.

The mountains are a continuation of the midland region, gradually ascending to the main ridge of the Western Ghats. Soil in the western slopes is a ferrugenous red, sandy loam. Vegetation over the whole area is of the forest type. Irregular distribution of teak, localised areas of bamboo dominance, change of good quality forest into open grass lands, etc are characteristic.

ART AND CULTURE

The Kolathiri kingdom deserves special mention with regard to the cultural heritage of the State. In the 14th and 15th centuries, under the Kolathiri Rajas, Thaliparambu became a famous centre of learning, enlightenment and culture. The story of this place developing into a cultural centre is intimately linked with the famous Thaliparambu temple.

With the transfer of the capital of Kolathiri from Thaliparamba to Chirakkal, Chirakkal also rose into prominence as a great centre of the arts. The gift of the district in the field of art and culture is its folk arts. The social situation that prevailed here gave rise to various folk art forms. The assimilation of different styles of Aryan and non-Aryan culture and the influence of Jain and Buddhist philosophies kindled its growth further. Though the social set-up has been effaced by time, the cultural life of the folk remains unchanged.

Folk Dances: A large number of folk plays and dances are prevalent among the scheduled castes and tribes. They believe that dancing and singing make their gods happy. Each tribe has its own glorious collection of folk plays and dances which are performed during festivals. Among the Adiyans there is a folk play in which a senior man plays on a Thundi (drum) and the men sing and dance to the beating of the drum. Though their women do not participate in the dance, they join in the community singing.

The Malayans had among them an interesting form of mock fighting called Vishanti , in which they have used wooden shields supplied by members of other castes and the actual Vishanti or blowing was done with the stems of plantain leaves. This kind of mock fighting has now practically disappeared.

The Malayans have the Thiyyattom ceremony which consists of dancing with masks and singing and the Ucchavali ceremony which is symbolic of human sacrifice. The Paniyar have their characteristic devil dance.

Godaveri or Godamuri: Godaveri or Godamuri is an entertaining folk-play of a quasi-religious nature which is performed in the central parts of Kannur district by the Malayans who are experts in devil dancing.

The central figure in the performance is a boy in a girl's make -up, enclosed in a frame-work of the spathe of the arecanut tree modelled in the shape of a cow with head and tail. The boy is accompanied by a drummer and a number of men who wear fantastic masks and their bodies smeared with ashes. The performers recite a song, the theme of which is the sacredness and the virtues of the cow and its benefits to mankind. The cow is called Godaveri from which this ceremonial play derives its name. The Godaveri group of players confine their visits to agricultural families, thus emphasising the character of the play as a fertility rite.

Vedan Padal or Vedan Pattu: Vedan Padal (Vedan Pattu) is a peculiar ceremony observed in certain parts of the district in the month of Karkidakam (July-August) which coincides with the season of scarcity in Kerala.

The Vedan or hunter is impersonated by a boy, in a peculiar make-up, who is armed with bow and arrows and accompanied by an attendant who carries a small drum on his shoulder. The vedan gets a ceremonial welcome in each household. In the course of the welcoming ceremony, the drummer chants a folk song which has for its theme, the precarious life of a hunter in the forest, his attempts to make a living by taking to agriculture, the difficulties of cultivation in the hilly tracts and the wild nature of the country, teeming with animals. He describes particularly the story of the pursuit of a wild boar by the hunter and his triumphant encounter with Arjuna.

The performance ends with the disclosure of the vedan as Siva who blesses his devotee Arjuna. The Malayans who figure in the Vedan Padal are given some rice and curry provisions such as salt and chillies from each house. It is the popular belief that the ceremony would avert the evil tendencies of the month and assure happiness and prosperity to the household.

Theyyam: This is a highly ritualistic dance, well preserved with its rare and gorgeous make-up and costume, lively foot work and gymnastic fervor. It represents a glorious period of folk-life in Kannur as well as in Kerala.

The gods and goddesses are supposed to come in our midst through the medium of the possessed dancers and converse with us on matters of even contemporary significance. It is sometimes found that Theyyams pronounce judgements on temporal matters and give blessings to the believers. The performers belong to Mannan, Velan and Malayan communities. They were patronised by the feudal chiefs of Ezhinadu, Puzhinadu and such other places where the Dravidian culture was maintaining its supremacy.

The Theyyam dance is performed during the festivals of the shrines known by names like muchilode, kavu, palliyera mundya, tanam, madhappura etc. It had grown through centuries to its present form. Theyyam is essentially a human creation; it has an absolute relationship with man in giving vent to his strong feelings against injustice and wickedness and his desire to maintain the well-being of the society.

The folk singer, while he sings out in a loud voice, accompanying Theyyam or along with his own dancing steps, uses simple, but effective language and straight, but thought-provoking, images.

The rudiments of the dance music which later developed and evolved into the art of "Krishnattam" and "Kathakali" can be clearly found in Theyyam music. Theyyam songs belong to a literary tradition of the farthest past which had not evolved through any conscious process of sophistication, but served as a life-giving vehicle of the feeling of village communities.

Marathukali: Marathukali is a fusion of two different styles of cultural arts that prevailed in this region. One of them is of arguments and counter arguments of two groups which comprise of scholars in scientific subjects and the other is Poorakkali demonstration of their supporters. It is a competitive "game art" conducted in temple yards. So, naturally it gained ritualistic importance. The game lasts for a long time; at times it extends to even a day or more.

Poorakkali: Poorakkali is a temple festival held in the Bhagavathy temples in the month of Meenam. In this festival which lasts for nine days, we find rejoicing on the rebirth of Kama, the god of love, and the enjoyment of people in regaining the feelings of love. It is a dramatic folklore touch and its literature is embellished with glorious deeds of Lord Siva and Lord Vishnu.

Vadakken Pattukal: Ballads sung in praise of the exploits of local heroes form an important source of inspiration for the community. These ballads are sometimes connected with deities. Some of them are on the miraculous life and deeds of heroes and heroines.

The ballads which originated in the northern parts of Kerala, known as "Vadakken Pattukal", are the most popular among them. Almost all Vadakken Pattukal are closely associated with Kalari (martial) and Payattu (fight). Most of the songs in this category are in praise of the members of two families in North Kerala namely Potturam Veedu and Tacholi Manikkottu Veedu', of which the former belonged to Tiyya and the latter to Nayar sub castes of the Hindus. Evidently, these ballads of Kannur, which belonged to the 16th century AD, portray a social system which demands every youth to undergo martial training.

Kalaripayattu: Kalari meaning school and Payattu meaning combat, Kalaripayattu is one of the advanced combat sciences of the world and has reproduced many a hero whose exploits are celebrated in legends and folk songs.

In the past, each desom or locality had its kalari or gymnasium, presided over by the guardian deity called Kalari Paradevatha or Bhagavathi. Most of the heroes of medieval Kerala were products of the kalari system. Both boys and girls received training in the kalari. It is the training and practice in kalari that are known by the term kalaripayattu and this is valued very much from the point of view of physical culture. The whole philosophy underlying kalaripayattu is that the system is to be used only for noble causes and never for self aggrandisement. The glorious days of kalaripayattu had set with the dawn of the 17th century, with increasing use of guns and cannons.

The objectives of the courses are to familiarise the trainees with classical and contamporary trends and techniques in the respective field of art to teach them art application and history of art and to enable them to utilise art better, in their daily of life. The Fraternity Centre of the Kalagram conducts seminars, symposia, extension lectures, in-service programmes and special projects in different fields of art and humanities.

FESTIVALS

The traditional Hindu in the district, observes a number of religious festivals. Among them the prominent ones are Vinayaka Chathurthi (in the month Chingam, August-September), Ashtami Rohini (in Chingam), Navarathri (in Kanni, September-October), Mahasivarathri (in Kumbhom, February-March), Onam (in Chngam), Vishu (in Medam, April-May) and Pooram (in Meenam, March-April).

IMPORTANT INSTITUTIONS

Territorial Army's 122 Infantry Battalion
Defence Security Corps
KAP Camp, Mangattuparamba
Kannor Cantonment Board
Central Prison
RAIDCO
All India Radio, Kannur.