Unravelling the Historical Misconceptions Surrounding the Nadar Community: The Actual Social Standing of the 19th Century Nadars.

Introduction

The Nadars are one of the most successful business communities in Tamil Nadu. This is an obvious fact. However, their history is obscure and often mired in controversies. Understanding the history of a prominent figure like Mahatma Gandhi is relatively straightforward due to the extensive attention he received from journalists and historians, resulting in abundant documentation. In contrast, comprehending the history of a specific caste within a particular region poses significant challenges, even for expert anthropologists. This difficulty stems primarily from the scarcity of reliable references pertaining to caste histories.

In the 19th-century, the social status of the Nadars varied significantly across regions, leading to frequent misinterpretations of their history. This article seeks to address and clarify the misconceptions surrounding the 19th-century history of the Nadars, drawing upon recent anthropological evidence. We would like to extend our gratitude to our team member, Mr. Jenkins, for his assistance in uncovering key evidence that contributed to this study.

Rumours surrounding the Nadar community

In Tamil Nadu, particularly in the southern districts, the slander, "One may not touch a Harijan, but one may not even look upon a Nadar," is one of the most widespread rumours about the Nadar community. As documented by Dennis Templeman, an American anthropologist who studied the Nadars between 1960 and 1990, this rumour, which initially gained widespread traction in the 1980s, is merely a fabrication of history by envious neighbouring castes with the intention to tarnish the reputation of the prospering Nadar community. Dennis Templeman attributes the Nadars' success as the primary reason they attract negative rumours.

The slander, "One may not touch a Harijan, but one may not even look upon a Nadar," is one of the most widespread rumours about the Nadar community. As documented by Dennis Templeman, an American anthropologist who studied the Nadars for almost 30 years, this rumour, which initially gained widespread traction in the 1980s, is merely a fabrication of history by envious neighbouring castes with the intention to tarnish the reputation of the prospering Nadar community. Dennis Templeman attributes the Nadars' success as the primary reason they attract negative rumours.

Discrepancies in the history of the 19th-century Nadars

Most of the historical scholarly works about the 19th-century Nadars draw heavily on the writings of Robert Caldwell, a Christian bishop of the same period. Templeman notes that Caldwell's 19th-century work Tinnevelly Shanars, the first-ever book about the Nadar community, was overwhelmingly negative. Templeman further indicates that Caldwell may have been intentionally critical to garner support for his activities as a missionary.

In 1814, Thomas Turnbull conducted a survey of the Ramanathapuram region. In his account, he described Kamudi, a town in present-day Ramanathapuram district, as being largely composed of thatched houses. However, at the centre of Kamudi, he was particularly impressed by the well-built terraced house of a wealthy Nadar. He also observed that the Nadars were prosperous cotton merchants in the town. It is important to note that this observation was made in 1814, long before the era of Kamarajar.

In the 19th-century, certain Nadar families, such as the Adithan family of Kayamozhi, were prominent landowners. These land-owning Nadars were referred to as Nadans. In regions where the Nadans held significant influence, even Brahmins acknowledged their status with respect. Some of these landowning Nadar families also lived in what is now Kanyakumari district during the 19th-century. The majority of the Nadar population during this period resided south of Tirunelveli.

In 1814, Thomas Turnbull conducted a survey of the Ramanathapuram region. In his account, he described Kamudi, a town in present-day Ramanathapuram district, as being largely composed of thatched houses. However, at the centre of Kamudi, he was particularly impressed by the well-built terraced house of a wealthy Nadar. He also observed that the Nadars were prosperous cotton merchants in the town.

T. Rathinasamy Nadar, the founder of the Nadar Mahajana Sangam, was the son of Thavasa Muthu Nadar, a Zamindar of Ariyalur and one of the wealthiest men in Tamil Nadu during the 19th-century. Additionally, T. Rathinasamy Nadar's cousin, Ponnusamy Nadar, served as the Dharmakartha of the Kumbakonam temple [note 1]. Court records from that period indicate that Nadars were permitted to enter Hindu temples in certain districts of Tamil Nadu. These historical facts demonstrate that the Nadars occupied a significantly higher social position than Dalits in the 19th-century.

T. Rathinasamy Nadar, son of the Ariyalur Zamindar and founder of the Nadar Mahajana Sangam.

While it is true that the Nadars faced caste discrimination in certain regions during this period, it was not as severe as the oppression endured by the Dalits, who were treated as slaves. For instance, Dalits were historically denied land ownership and were forced to work on the lands of higher castes, earning them the title of soil slaves. In contrast, the Nadars had the right to own land since ancient times and did not face significant obstacles in achieving success as businessmen during the 19th-century.

While the exact caste ranking of the Nadars in the 19th-century varied across different regions and remains unclear, they consistently held a higher social status than some communities classified as Backward Castes today and were never as low as the Dalits. Claims that place the Nadars lower than the Dalits are largely misconceptions, often exaggerated by anti-Nadar groups.

T. Rathinasamy Nadar, the founder of the Nadar Mahajana Sangam, was the son of Thavasa Muthu Nadar, a Zamindar of Ariyalur and one of the wealthiest men in Tamil Nadu during the 19th-century. Additionally, T. Rathinasamy Nadar's cousin, Ponnusamy Nadar, served as the Dharmakartha of the Kumbakonam temple. Court records from that period indicate that Nadars were permitted to enter Hindu temples in certain districts of Tamil Nadu.

Factors Behind the Nadars' Ambiguous Position in the Caste System

Templeman notes that most Nadars in the 19th-century were not fully integrated into the mainstream caste system. He argues that their ambiguous position within the caste hierarchy enabled them to challenge the caste system of the time.

According to 17th-century Nadar folklore, the Nadars deliberately settled in regions around Tiruchendur and Kanyakumari following the decline of the Pandyan dynasty. The 17th-century Vikramasingapuram inscription mentions a Vadamalaiyappa Pillai, a representative of the Nayak King, who granted a special tax exemption to an Uyyakondar named Sivanthi Nadan. The Uyyakondars were an ancient Nadar subsect. The inscription further reveals that this Uyyakondar struggled under heavy taxation and had to appeal to the Nayak representative for tax relief.

Similarly, a recently discovered 17th-century copper plate document from Alwarthirunagari, Tuticorin district—unearthed by Dr. Thamarai Pandian—records that the same Vadamalaiyappa Pillai forced a descendant of the Pandyan dynasty to donate his lands to a local temple. These historical records suggest that the Nadars may have migrated southward to escape persecution under the new Madurai Nayak rulers and largely remained separate from the mainstream caste system until the fall of the Madurai Nayak rule. Additionally, these records indicate that Nadars' migration was linked to the fall of the Pandyas.

Historical records suggest that the Nadars may have migrated southward to escape persecution under the new Madurai Nayak rulers and largely remained separate from the mainstream caste system until the fall of the Madurai Nayak rule. Additionally, these records indicate that Nadars' migration was linked to the fall of the Pandyas.

Nadars' Historical Placement in the Forward Caste List

The Nadars of the erstwhile Madras State initially chose not to be included in the reservation list, which comprised castes eligible for caste-based positive discrimination, and remained classified as a Non-Backward or Forward caste until 1963 [note 2]. However, the Nadars of the former Travancore State—encompassing present-day Kanniyakumari and Trivandrum districts—were placed in the Forward caste list without any request from the community. Christian Nadars of Kerala state remained in the Forward caste category until 2021.

Ancestors of the Nadars: The Sanrors

Before the 18th and 19th centuries, the ancestors of the Nadars, known as the Sanrors, played a significant role in Tamil history, as evidenced by palm leaf manuscripts, copper plate inscriptions, and stone carvings. These historical records highlight their royal lineage, military expertise, and contributions to governance and warfare. The Sanrors were known for their advanced literacy, which enabled them to preserve their history through ballads and copper plate documents. Over time, shifts in the socio-political landscape impacted their status, yet these records reaffirm their royal heritage and enduring influence in Tamil society long before the colonial era.

Conclusion

The evidence presented in this essay clearly proves that the social status of the Nadars of the 19th-century varied across different regions, revealing the ambiguity in understanding a particular caste's history. This ambiguity is not by any means unique to the history of the Nadars, as the social status of other castes also varied depending on the region (review the reference pages by following the link below). Nevertheless, historical records clearly indicate that the social status of 19th-century Nadars was not lower than that of the Dalits, and, in fact, they were better off than some communities classified as Backward Castes today. The misconceptions surrounding the history of the Nadars need to be addressed properly to gain a clearer understanding of caste discrimination. These misconceptions are not only detrimental to understanding the history of caste but also undermine the recognition of the many struggles previously faced by the Dalit community of Tamil Nadu.

Notes

1. A Dharmakartha is a trustee of a Hindu temple. It is considered an honor to be a Dharmakartha in India.
2. The Forward caste list is a government list comprising castes that do not require caste-based reservations, a part of the positive discrimination program of the Government of India and Tamil Nadu.

See Also

• From oblivion to light: Reconstructing Nadar community's history through recently discovered ancient documents.
• Connecting the Dots: Understanding the Relationship Between the Noble Sanrors and the Nadar Community.