Melur
Grama Panchayat

There are two views regarding the origin of the name Melur. One belief is that the name evolved over time from “Mele Ooru,” meaning an elevated or prosperous village that had attained the fullness of wealth and abundance. Another belief is that “Melur” means a village of excellence or distinction.

Melur is a region rich in visual diversity, with the historic fort constructed to resist the invasion of Tipu Sultan, ancient temples, hills, and ponds all contributing to its heritage and beauty. It is said that the King of Kochi, with the united effort of the local people, completed the famous Nedumkotta fortification stretching from Pushpagiri to Palakkad in a single day to prevent Tipu Sultan’s invasion. Even today, the circular fort at Pushpagiri and a memorial structure at Palamuri survive as historical landmarks despite the advance of modernity.

Historical accounts suggest that this once prosperous region suffered destruction during Tipu Sultan’s military campaigns. Even today, carved black stone slabs are frequently discovered in the present-day Poolani Chettithoppu area. The Edathrakkavu Temple at Poolani and the Painatte Temple are believed to have once been temples associated with feudal landlord families. It is also said that temple ceremonial bathing rituals were once conducted at the riverbank near Koonanchery.

During those times, the entire land in the region was controlled by major landlord families and institutions under the Kochi royal administration, including Muringoor Pathissery Mana, Poovathadi Mana, Thaakkippilly Mana, Poolani, Adichily Kovilakam, and Kalady Devaswom. The royal family leased land to these landlords, who in turn subleased it to tenant farmers. The condition was that whenever the landlord demanded the land back, the tenant had to vacate it at his own expense after formally preparing the required documents.

After each harvest, tenant farmers were obliged to dry the paddy and deliver it to the landlord’s granary. They also had to boil the collected paddy, pound it into rice using traditional methods, and provide it free of cost to the landlords. This traditional system was known as “Pandaranellu Kuthu.” Before beginning the pounding process, the tenants were expected to inform the Parvathyar household. If no one was present there, they would leave a cut banana stem leaning against the wall as a sign. By the next day, the household members would understand the message and make arrangements accordingly.

In those days, if the king’s elephant fell into a pit, the villagers were expected to gather and rescue it. The people of Melur reportedly had the exclusive right to hold the elephant’s head, while the people of Pariyaram had the right to hold its tail during such rescue efforts.

Agriculture in Melur depended entirely on nature and rainfall. Traditional paddy cultivation methods such as “Njal” and “Virippu” were widely practiced. Occasionally, irrigation-based “Puncha” cultivation was also carried out. Water was lifted for irrigation using traditional devices and bullock-powered systems. Farmers cultivated traditional rice varieties such as Ari Modan, Sheemodan, Karathoramban, Adhiyan, Nakara, Ittikkandappan, and Aryan.

Agricultural produce like tapioca, bananas, yam, and colocasia grown by farmers was transported mainly through the Chalakudy River by boats to markets in Ernakulam, Paravur, and Kodungallur. On their return journey, these boats carried essential goods such as salt, pepper, ration supplies, and other necessities back to the village.

During the years of the Second World War, there was severe scarcity and rationing of essential commodities, including kerosene. People survived mainly on root crops and used oils extracted from trees like marotti, punnai, and oda for lighting lamps. As rice imports stopped during the war, food shortages became severe, leading to the introduction of the statutory ration system. The “eight-ounce ration” became strictly regulated. To combat food scarcity, the “Grow More Food” campaign was introduced, and people gradually adapted to consuming wheat and bajra. Young men from rural areas began joining the army, which helped revive the weakened local economy and brought money into ordinary households for the first time.

The slogans demanding reduction of exploitative rent systems and an end to tenant evictions inspired agrarian struggles in neighboring villages as well. Leaders such as K. S. Damodaran, K. V. Kumaran, P. V. Kochukkaruppan, E. K. Velayudhan, Gopalan Kattukandathil, and Narayanan Manakkattil led these movements.

To spread revolutionary ideas, a drama troupe called “Navodaya Nadana Kalasamithi” was formed with Kunnappilly as its center. They staged plays in nearby regions such as Pulloor. Four days after one such performance in Pulloor, Inspector Shankunni was killed during a land eviction conflict at Inchakundu in Pariyaram, leading to criminal cases against several members of the troupe, including P. V. Kochukkarappan, K. V. Kumaran, K. K. Gopalan, K. S. Damodaran, C. P. Gopalan, Narayanan Makkattil, and N. A. Kunju.

During this same period, the Narayaneeya movement gained strength and began campaigns against untouchability and caste discrimination. The struggle for the right of all people, regardless of caste or religion, to use public roads began during this era. One remarkable event was the circulation of a notice inviting lower-caste people to enter the premises of Edathrakkavu Temple, where they had previously been denied access. It is believed that one of the revolutionaries of that time, Maliyekkal Chacko, played a key role in this effort. This later became a precursor to the temple entry movements across Kerala.

Activists from Melur also participated in the Irinjalakuda Kuttamkulam protest and the Chaliyan Satyagraha. During this period, the Poolani Sri Subrahmanya Temple emerged partly as a social challenge to upper-caste dominance.

Before India attained independence, Advocate I. V. Moothedan entered politics and served twice in the Cochin Legislative Assembly. It was through a bill introduced by him that voting rights were extended to all taxpayers. He was also honored with a Papal recognition. Another prominent figure from the early post-independence era was K. Kesavan Vakkeel.

Freedom fighters from Melur such as C. K. S. Nambidi and Kalleli Kunjacko worked alongside national leaders in the Indian independence movement. During the 1940s, leaders including Nettikkadan Chackuriya, C. P. Francis Master, K. L. Anthappan, and C. Shankupannikkar led Prajamandalam activities and campaigns for responsible governance, with some even imprisoned under preventive detention laws.

During the 1940s, Mahatma Gandhi addressed a public meeting at Puthupparambu in Chalakudy. His speech was translated by the renowned orator Chovvara Parameswaran.

The prohibition movement of 1953 also witnessed strong public participation in this region. Under the foreign aid program known as PL-480, food products became more widely available across India, benefiting the people here as well. With the formation of the first elected government in 1957, major political and social transformations became visible. Wastelands and hilly terrain were gradually converted into fertile paddy fields and coconut groves.

The early Panchayat system was known as the “Group Village Panchayat.” The first election was held in 1930, and the president was chosen through a show-of-hands vote by a limited number of land taxpayers. According to records, the first president was Nambyaruveettil Kunjumenon.

St. Joseph Church Melur was established as a branch parish separated from Koratty Church. Through the efforts of the church community, Melur’s first school, St. Joseph's L.P. School, began functioning in 1897. The second school, V.B.L.P. School at Poolani, was established in 1091 Malayalam Era.

One of Melur’s proud sons was P. Thomas, who received the international honor “Men of Achievement” from the International Biographical Centre, Cambridge, in 1974. He authored many books in English, several of which were later translated into Malayalam.

The silent social revolutions against untouchability and the introduction of universal adult franchise played a major role in enabling backward communities to gain access to education and schools.