(Trigger warning: The following article contains references to suicide. Do not read if the subject may disturb you.)
In the village of Palukkunnu, located about two km from the town of Anchukunnu in northern Wayanad, Kerala, young Leela Santhosh underwent a ‘terrible transformation’ that would eventually shape her destiny.
“The unfamiliarity of the public school was the first shock of my life,” recalls 37-year-old Leela, a member of the Paniya tribal community who began her educational journey three decades ago. Today, he is a beacon of hope and creativity for the Adivasi community, having been recognized as the first Adivasi filmmaker from Kerala.
What saved him was Kanavu (which means “dream”), an alternative residential school founded by writer-activist KJ Baby in 1991 in Cheengode, about two km from the nearest town of Nadavayal. Leela can feel at home on the school campus and is now an integral part as a guardian.
The names Kanavu and Baby remain closely related, and the fluctuations of one’s fortunes affect the other. When the school stopped functioning in 2007-08, Baby’s dreams took a hit. The death of his wife, Shirley, a retired English professor and pillar of support, two years ago left him depressed. Last week, Baby, 70, committed suicide at the school kalaristructures were built to train students in the martial art of Kalarippayattu and folk dance.
Standing in the green campus of Kanavu, Leela recounts her days in public school when her native Paniya tribal language was not accepted by her classmates, who spoke Malayalam. He felt lonely and unwanted. It is this alienation, he says, that forces tribal children to drop out of school. But living in Kanavu made him feel comfortable and encouraged him to study.
Leela Santhosh in front of Kanavu library building. | Photo Credit: EM MANOJ
At the heart of Leela’s activism is a critical examination of the differences between the conventional school system and the special pedagogy baby formulated for Kanavu. “There are fundamental differences,” he asserted, stressing the need for educational methods that fit the unique experiences and cultures of marginalized communities.
In 2010, he gained recognition for his entertaining 45-minute documentary, Nizhalukal Nashtappetta Gotrabhumiwhich explores the rituals and opulent culture of various Adivasi communities in Wayanad, shedding light on stories that are often untold.
Through her work at Kanavu and her artistic endeavours, Leela embodies the spirit of resilience and change, paving the way for a brighter future for Adivasi children. Her story, she said, is not about personal growth, but an example of how inclusive schools that respect cultural identities can help children thrive.
When his family moved from Palukkunnu to his mother’s village in Nadavayal, Baby Nadugadhikaa maverick street drama about Adiya tribal culture, written and staged in the 1970s. The government banned the play in the early 1980s because of its alleged links to the extremist (Marxist-Leninist) Communist Party of India.
Leela and her friends were fascinated by the play’s rehearsals and the wealth of knowledge that Baby and his wife, Shirley, had. Equal Baby sister (uncle) and Miss Shirley (mother) to the children. The training was interspersed with lessons on clay models, drawings, and stories, in both tribal and Malayalam languages.
During this creative burst, a dedicated group of around 30 children, aged between five and 13, thrive in this nurturing environment. The bond between the children and Baby’s family, which also included his young children, laid the foundation for a grassroots initiative to build an alternative school.
With financial support from Visthar, a Bengaluru-based NGO, Baby acquired six acres of land, where his dream grew. In addition to local children, the construction of roads, huts, and makeshift buildings began, setting the stage for a unique educational experiment.
Kanavu welcomes 30 students, mainly from tribal communities such as Paniya and Kattunayakka. Initially a day school, it later developed into a residential institution, operating according to a carefully crafted and distinct curriculum. Baby, a settler from Kannur, found inspiration in the tribal way of life—rich traditions, folklore, songs, myths, and art forms—that ignited his passion for writing. He built a school on that foundation.
The vision was for education to be rooted in culture and creativity, treating all children—including her daughters—as equals, Leela recalled.
The class started with stories in the native language and gradually shifted to Malayalam. “We performed better than our friends in regular school,” Leela said. “Divided into small groups, we enter the village, learn from the interaction with the people. Every evening, we write down our experiences, sharpening our skills and perspectives,” he added.
The Kanavu experience is like no other, exposing children to famous literary figures and artists. Notable personalities such as writers Kunjunni, K. Satchidanandan, Arundhati Roy, and Sara Joseph, actors Nedumudi Venu and Sreenivasan, and film director Lohithadas filled the campus, sharing their insights and inspiring children.
At its peak, Kanavu boasted more than 50 students and a dedicated team of seven teachers. Every day starts at 5 am with Kalarippayattu or Yoga lessons. The curriculum is diverse, covering subjects from English and science to psychology, mathematics, and even film studies. Evening sessions are devoted to music, traditional dances such as Mohiniyattam and Bharatanatyam, and hands-on farming activities, where students plant crops on their land.
Learning through experience became a mantra in Kanavu, where the music troupe was born. The ensemble performs folk songs around the country, raising funds for schools. Kanavu thrives, nurturing creativity and independence among students.
However, the plan for self-sufficiency launched in 2006 brought challenges. Despite efforts to generate funds through performances and agricultural activities—including the cultivation of plantains, rice, and elephant yams—financial difficulties began to affect day-to-day operations. That problem is the problem that the movie Baby has Temptationbased on rituals related to the menarche of tribal girls, which further depletes the institution’s resources.
Ultimately, the stewardship of the Kanavu was transferred to the Kanavu Makkal Trust – a 12-member board made up of tribal students, including Leela. Many former students pursue their own paths, launching successful careers in a variety of fields, including martial arts, stone carving, and health. However, the school eventually became dysfunctional.
Leela’s husband Santhosh, a Kalarippayattu trainer in Kollam, is also a student of Kanavu. “The lessons we learn here make us self-reliant,” he said.
EA Anitha, who has been teaching at Kanavu for almost three years, describes her experience as uniquely enriching. He first learned about Kanavu when he visited Narayana Gurukulam from Guru Nitya Chaitanya Yati. While teaching, he also takes the basics of musical instruments together with his students. “The experience at the school contributed a lot to my career,” says Anitha, who is now a public school teacher.
Her husband, PG Hari, a homeopath, was also deeply involved with the institution for many years. “At first, I organized monthly medical camps for children, but eventually, I became more integrated in the school community,” he said. During his time there, he gained valuable insight into diverse cultures, traditions, and knowledge on a variety of subjects.
Today, there are ambitious plans to rejuvenate Kanavu. However, the trustees face a significant challenge: getting the funds needed to revive the dream they have envisioned, Leela said.
In Kanavu, Baby’s influence extends beyond the realm of education. He used the power of theater and music as a tool for social change, says Civic Chandran, an activist and writer.
“Theatre is not just entertainment for Baby; it is a platform for activism,” said Chandran, referring to Nadugadhika. Bayi skillfully incorporates tribal art and music in his work, to preserve cultural heritage and advocate for social justice.
Chandran recalled that the play was staged more than 600 times under the banner of Janakeeya Samskarika Vedi, a cultural organization aligned with the CPI(ML). The play beautifully combines drama with political discourse and cultural commentary, even though Baby was never an official member of the party, Chandran said. On several occasions, the performances were framed with poetic introductions by eminent writers, including Satchidanandan, B. Rajeevan, and Balachandran Chullikkad, he added.
Chandran himself took to the stage to introduce the play in hundreds of venues. Even after being banned from performing in Kozhikode, Baby and his troupe continued to inspire, playing inside a prison in Kozhikode after being arrested.
His wife Baby Shirley translated the play into English. Malayalam and English versions of the play were later included in the syllabus of Calicut University.
Although their friendship was strained at one point, Chandran and Baby renewed their relationship with Baby’s novel Maveli Mantrumwhich is also set in a tribal environment. “I was probably the first reader of all his writings,” Chandran said happily, underscoring their deep friendship. The novel won the Kerala Sahitya Academy Award in 1994.
Baby later wrote Bespurkkana and Good night Malabar.
The final novel Good night Malabarpublished in 2019, set in Malabar between 1884 and 1888, from the second coming of William Logan, author Malabar Manual, as Malabar Collector, until he moved to Kadappa district in Andhra Pradesh. It is primarily told through the eyes of Annie, Logan’s wife.
Baby’s work in Kanavu continues to resonate, illustrating the impact of art as a catalyst for social awareness and cultural preservation in Kerala’s tribal communities, Kerala Tribal Development Minister OR Kelu said. His legacy remains a clear chapter on the narrative of using creativity as a force for change, he added.
Kanavu has established a model for providing informal education and career development for tribal children at a time when the dropout rate among these children is a significant concern in the underdeveloped district of Wayanad, said the Minister.
But there seems to be no light at the end of the tunnel for Kanavu, Baby’s dream school.
(Suicide Prevention Helpline: DISHA 1056, Lifeline Foundation: 9088030303)
Published – 12 September 2024 20:47 IST
