Meppayur
Grama panchayat

Local Administrative History

The old Kurumbranad Taluk formed part of British Malabar. Before the British constituted this taluk, the Meppayur region was under the rule of the Kurumbranad royal dynasty. The authority of the Kurumbranad kingdom extended over the regions of Kottur, Thrikkuttisseri, Naduvannur, Kavunthara, Iyyad, Panangad, Nediyanad, Keezhkkode, and Madavoor. The ruler of the Kurumbranad dynasty was the Thampuran of the Kizhakkedath Kovilakam near Balussery.

The British later formed Kurumbranad Taluk by combining parts of Kurumbranad, certain regions belonging to Thamarassery Nadu, and the areas of Payyanad, Kadathanad, and Payyormala. The areas included in Payyormala were Paleri, Cheruvannur, Meppayur, Perambra, Kayanna, Karayad, and Iringath. Payyormala Nadu was governed by the Avinyattu Koothali Nayanmars of Paleri, also known as the Payyor Nayanmars. The ruler held the title “Payyormala Kotheraman.” They functioned as independent local chieftains, with only nominal allegiance to the Kurumbranad royal family and the Zamorin.

It is believed that Payyur formed an important part of Payyormala and that the name “Meppayur” originated from it. The administrative headquarters of Meppayur Grama Panchayat is situated at Venkapparapoyil in Meppayur town. The town lies within the Kayalad and Meppayur desams. One local belief suggests that the name “Venkappara” evolved from “Bakanpara,” while a more plausible explanation is that it originated from “Venkalpara,” owing to the abundance of white stone found in the region.

History of Struggle

The village possessed an agrarian culture, and its social structure was deeply rooted in agricultural relations. Although tenant farming communities formed the backbone of the economy, almost all land ownership remained concentrated in the hands of a few major landlords, among whom the Kattumadam Namboothiri family of Ponnani was prominent.

Organized nationalist activities began to take shape in Meppayur during the late 1920s. Campaigns against untouchability, Hindi classes, and adult education programmes were widely conducted. In 1930, as part of the Salt Satyagraha movement, a procession led by E.P. Kunjikkannan Nambiar of Pallikkara received enthusiastic receptions at Meppayur and Narakkode. At Narakkode, three emotionally charged participants publicly burned foreign cloth in protest. Following this procession, E.C. Appu Nambiar emerged as an active leader of the national movement.

Spinning programmes organized under the leadership of E.C. Appu Nambiar, Thekkekopparambath Gopalan Nair, Nagathinkal Kunjiraman Nair, Damodaran Embrandiri, and Kunjikrishnan Embrandiri at Vakayatt Illam, along with similar activities led by Pushpoth Nambisan at Kozhukkallur, deserve special mention. Adult education classes conducted at Kozhukkallur and Nidumboyil also strengthened the movement.

At the time, the right of lower-caste women to cover their upper body and the broader question of social dignity for marginalized communities remained major social issues. In 1939, an anti-untouchability conference attended by K. Kelappan was held at Narakkode under the presidency of Dr. Kutti. As a result of the conference resolutions, two Pulaya children were admitted for the first time to the Kozhukkallur L.P. School.

The Kattumadam family, headquartered at Ponnani, possessed extensive landholdings and spiritual authority throughout Malabar, with 366 madoms established across Kerala. Among them were the Sreekandhamanashala Madam and Kattumadam in Meppayur.

Primitive and oppressive practices also existed in the region, including the inhumane custom of yoking human beings in place of cattle for ploughing fields. In parts of Meppayur and Kozhukkallur, members of the Paraya community were treated as equivalent to draught animals. In protest, E.C. Appu Nambiar organized members of the Paraya community into a procession and led them to participate collectively in a wedding feast at the residence of a local landlord. This “Paraya March” became a major social and political event.

The incident involving the burning of Ration Shop No. 330 and the subsequent police repression remain significant episodes in the political history of Meppayur. The Koothali peasant struggle stands as a symbol of the militant agrarian movements of Kurumbranad Taluk.

The transportation history of Meppayur began with three mud roads:

• Perambra–Payyoli Road
• Meppayur–Keezhpayur Road
• Meppayur–Cheruvannur Road 

Among these, the Payyoli–Meppayur Road was the first to be tarred. The major roads of the Panchayat were later developed in accordance with the geographical layout of the region.

Cultural History

This land has produced many gifted personalities. Earlier generations possessed a deep awareness of the limitless possibilities of art and culture. Personalities such as E. Raman Master, Panisseri Kunjahammed Master, Vakayattillath Damodaran Embrandiri, Aachikkulangara Ukkaran Nambiar, and M.K. Chappan Nair lived in this Panchayat and enriched its cultural life.

The people of Meppayur made notable contributions in folk arts, ritual arts, classical art traditions, journalism, storytelling, youth festivals, literature, sports, chess, and social service. The village possesses a rich cultural heritage rooted in devotion and spiritual traditions.

This heritage is reflected in its numerous temples, mosques, and diverse folk art forms. Important temples in the region include:

• Mangattummal Paradevatha Temple
• Kandhamanashala Madam Bhagavathi Temple
• Kattumadam Temple
• Kozhukkallur Cherusseri Bhagavathi Temple
• Kozhukkallur Shiva Temple
• Nidumboyil Kulangara Paradevatha Temple
• Kayalukandi Temple
• Chavatta Subrahmanya Temple
• Kokkarni Guruji Temple
• Keezhpayur Kuniyil Temple
• Vilayattoor Temple
• Puthiyedath Temple
• Ayimpadi Temple 

Among these, only Chavatta Subrahmanya Temple and Kozhukkallur Shiva Temple are dedicated to male deities, while most others worship mother goddesses. This reverence for feminine divine power reflects the agricultural character and social life of the region.

Both ritualistic and philosophical dimensions of religious belief flourished here. Temples functioned as centres of ritual practice, while philosophical centres known as Yogimadoms also existed, as evidenced by houses still referred to as “Yogimadom” or “Choyi Madom.”

Traditional folk art forms such as Parichakkali, Vattakkali, Poorakkali, Kolkkali, Kuthirakkolam, and Malayan Pattu were deeply rooted in devotion and faith, though many also reflected the pulse of everyday life. The Maranpattu songs sung during Balikkali rituals, intended to protect pregnant women from evil spirits, reveal the emotional depth embedded in local folk traditions.

The activities of the Cheruvattattu Kathakali troupe and drama groups form an integral part of Meppayur’s cultural history. Manatt Govindan Nair, who received the President of India’s Award for Kathakali crown-making, remains a source of pride for the village. His works are exhibited at the National Museum in Delhi.

Meppayur’s theatrical tradition had already gained prominence by the 1920s, when drama troupes staged performances continuously for ten days near the Meppayur marketplace. During the nationalist movement and the peasant communist movement, art became a powerful instrument against social injustice. Significant progress occurred particularly in drama and music under the leadership of E. Raman Master.

A landmark event in local theatre history was the staging of the play Abdul Razak, directed by E. Raman Master in 1951 as part of the jubilee celebrations of Elambilad Mappila U.P. School at Vilayattoor.

The village has also produced several accomplished musicians and percussion experts. Organizations such as the Kerala Sasthra Sahithya Parishad, Purogamana Kala Sahithya Sangham, and Balasangham continue to play active roles in the cultural life of Meppayur.

The roots of the region’s sporting culture can be traced to its traditional Kalari training centres. Many renowned masters and practitioners emerged from this village. According to legend, the original form of the name “Payyormala” was “Ayvar Mala,” referring to the Pandava brothers of the Mahabharata. Archery competitions, believed to commemorate the Pandavas, became a distinctive sporting tradition of the Payyormala region. Even today, archery contests during the Onam season remain an important and vibrant part of village life in Payyur.