Introduction
Every year, thousands gather around the backwaters of Kerala to witness what is arguably the biggest ‘cultural competition’ in the state.
The gliding of the Chundan Vallams (snake boats).
The Vallam Kali, is not just a sport. It is a living tradition that binds the people of Kerala through heritage, spirit, and harmony.
From Warfare to Worship: The Historical Evolution of the Snake Boat
The story of the snake boat is a journey through Kerala’s history, evolving from a formidable weapon of war to a sacred vessel of devotion. Its legacy is etched in both the feudal kingdoms of the past and the mythical array of ancient temples.
Historically, the origin of the Chundan Vallam can be traced to the 14th century. Two feudal kingdoms at the time, Chempakassery and Kayamkulam, were in fierce conflict. In a pivotal war fought on the backwaters, the King of Chempakassery faced repeated defeats. His war boats were slow, and therefore, no match for the enemy. Determined to turn the tide, the king summoned the most brilliant boat architect in the land, a man named Kodipunna Venkida Narayanan Achari. He was tasked to design a revolutionary vessel that could rule the backwaters, and the master craftsman apparently referred to the Sthapatya Veda, an ancient text on traditional architecture. The result was the Chundan Vallam. A long, narrow, and incredibly fast boat, engineered to carry over 100 paddler-warriors.
Whether this was a practical solution is a question to ponder, but regardless, as the era of feudal wars faded, the purpose of the Chundan Vallom transformed. The once-feared war boat was repurposed for a more peaceful and sacred role. Carrying deities in grand temple processions. When associated with these temple activities, the boat became known as a “Palliyodam,” transitioning from a symbol of military might to one of divine reverence.
On the other hand, the mythological backstories have a lot of variations. For example, one legend tells of a devout priest from the Kattoor Mana family who, as part of his annual Onam ritual, prepared a feast and waited for a poor person to serve. When no one appeared, he prayed to Lord Krishna. Soon after, a young boy arrived, ate the meal, and then vanished, only to reappear at the Aranmula temple. The priest realized he had hosted Lord Krishna himself, and to commemorate this divine visit, an annual procession of boats carrying offerings to the Aranmula temple was established. This later evolved into Vallamkali.
Crafting a Legend: The Art, Ritual, and Motifs
Creating a Chundan Vallam is a monumental task that blends extraordinary craftsmanship. It is a ‘social project’ where every stage of construction is guided by the collective contribution of the village.
A dedicated team of master craftsmen is required to bring a snake boat to life.
- Achari: The head carpenter, or Moothashari, is the visionary who designs the boat and leads the entire construction process.
- Karuvan: This blacksmith is responsible for forging the customized nails and bolts needed to join the boat’s massive wooden planks.
- Kamsakaran: The bronzesmith who creates the beautiful decorative bronze elements that adorn the boat.
- Kumbaran: The potter who supports the smiths by providing the kilns essential for their metalwork.
The construction process also involves intricate detailing and compartmentalization. The process begins with the careful selection of Anjili wood, chosen for its remarkable length and flexibility. The Moothashari prepares a reference drawing called a Rekhachithram (a blueprint) on a wooden plank, from which all the boat’s precise measurements are derived.
Then comes Ulikuthu, a ritual that marks the official start of construction. Villagers gather to celebrate as the head carpenter makes the first ceremonial chisel cuts into the timber.
The most important and serious step of all is Malarthi Karmam, or the inversion of the structure. This is also a display of collective strength. Once the basic hull is formed, the men of the village work in unison to invert the massive, half-finished boat to the sound of traditional songs and chants.
And finally, there is Neeraniyal Karmam, which can be translated to ‘Embracing the Waters.’ The completed Chundan Vallam is launched into the water for the very first time, celebrated by the entire community as their shared icon is given to the backwaters.
However, while all these material necessities have their importance, it is the crew that powers these boats that acts as the most integral part of the tradition. The oarsmen are often drawn from the region’s traditional working-class sectors, including toddy tapping, inland fishing, and lime shell mining, whose strength and resilience are the engine of the race.
The Performance
A Chundan Vallam prepared for the performance is an impressive sight. Ranging from 100 to 140 feet in length, it carries a full crew comprising four helmsmen who steer the vessel, 25 singers who lead the chants, and between 100 and 125 oarsmen who paddle in perfect unison.
The crucial element that synchronizes the oarsmen is the Vanchipattu, or the ‘boat songs.’ These songs are wrapped in specific beats that are sung by the singers on board not only to keep the oarsmen’s spirits high, but also to ensure that every oar hits the water at the exact same moment. On top of being necessary for efficient rowing, the Vanchipattu creates a symphony that every Malayali can relate to this day. In other words, the Vallamkali might as well be a folk opera in disguise.
A Tale of Two Races: What is a Sport and What is Not
Not all of Kerala’s Vallamkalis are the same. From the northernmost district of Kasaragod to the state capital, Thiruvananthapuram, almost all districts in Kerala host seasonal boat races nowadays. In fact, as mentioned above, the two most famous Vallamkalis (Aranmula Vallamkali and Nehru Trophy Vallamkali) themselves offer strikingly different experiences.
The Aranmula Vallamkali is primarily a religious occasion. The event sees boats arranging themselves before the Aranmula Parthasarathy Temple to pay veneration to the presiding deity. Participation is deeply rooted in local customs and religious traditions.
In contrast, the Nehru Trophy Vallamkali is a highly competitive (and commercialized) event. By drawing people from all communities, castes, and even genders, it promotes a principle of inclusivity that transcends religious and cultural boundaries.
The Nehru Trophy Boat Race also has a unique history. In 1952, when India’s first Prime Minister, Jawaharlal Nehru, visited Alappuzha, the people of the region presented him with a flotilla of snake boats. Nehru was captivated by the thrilling experience of stepping onto a Chundan Vallam. He later donated a silver rolling trophy of a snake boat and asked it to be awarded to the winner of an annual race.
This event was later called the ‘Nehru Trophy Vallamkali’ in his honor.
As such, a boat race has been held on the second Saturday of August each year since then. It attracts thousands of tourists nowadays. In 2009, in recognition of its importance as an athletic competition, the Kerala State Government officially declared the boat race a sports item.
Conclusion
In short, at its core, Vallamkali is a celebrated symbol of Malayali unity. However, while the likes of the Aranmula Vallamkali still follow traditional pathways, some critics suggest that a slow but visible development of a power hierarchy is developing in the competitive variants. This is because while the oarsmen hail from the traditional working class, the sponsors, media, and boat clubs represent a different class in the economic strata altogether, revealing an underlying conflict of interests. These issues, however, are slowly being recognized and dealt with by making the events more inclusive and universal, evidenced by the appreciation it now receives around the world.
References
- Halder, A. K. (2024). A Systematic Investigation Based on the Harvest Festival: Aranmula Vallam Kali, Kerala. Journal of Cultural Studies.
- Subbaiah, B. V., et al. (2015). Modelling and CFD Analysis of Traditional Snake Boats of Kerala. Applied Naval Architecture & Hydrodynamics.
- “More than a sport: A Critical Reading of Boat Races in Kerala as Popular Culture”. (2025). ResearchGate.
- Kumar, B. S., Kishor. (2021). Sports Tourism in Kerala – A Study on Traditional Snake Boat Races. International Journal of Movement Education and Social Science, Vol 10(2).
- “Kerala Boat Race: History, Types & Famous Events”. (n.d.). Kerala Folklore. https://keralafolklore.com/kerala-boat-race.html
- Traditions of Aranmula Vallamkali: Kerala Tourism Video