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A.Y.S. Parisutha Nadar, Thanjavur

Wed, 22 Nov 2023 02:10:01 UTC

Mr.G.K.Vasan unveiled the bust size statue of A. Y. S. Parisutham Nadar at the Parisutham Institute of Technology and Science as part of centenary celebrations of the former MLA and philanthropist.Parisutha Nadar was a multi faceted personality, and was three times MLA representing Thanjavur. He was the Thanjavur town president of the Congress for 21 years. He was the chairman of Thanjavur Municipality. Nadarâ€™s family donated land for establishing the Thanjavur Medical College, Rajah Serfoji Government College in those days. Land was given by them for Guild of Service and Society for Prevention of Cruelty to Animals (SPCA). It was he who implemented the Thirumanur drinking water scheme for Thanjavur Municipality. Parisutha Nadar was a follower of Kamarajar.S. P. Selvaraj, Managing Director of Hotel Gnanam and son of Parisutha Nadar, S. P. Anthonisamy, Chairman of Parisutham Institute of Technology and Science, another son of Parisutha Nadar, carry on the legacy of Parisutha nadar philanthropy.The Trust - AYS Parisutha Nadar Centenary FoundationThe Gnanam School of Business is a unit of the AYS Parisutha Nadar Centenary Foundation, a Public Charities Trust, established on 27.08.2007 which was started with the noble idea of carrying on with the philanthropic activities of the family as espoused by the late AYS Parisutha Nadar himself.The Trust has been promoted by three trustees including Sri S.P.Selvaraj , Smt. Francisca Selvaraj and Sri. S.P.S. Aruldoss.

Dakshina Mara Nada Nadars Community Objectives

Wed, 22 Nov 2023 22:26:57 UTC

The expression "Dakshina Mara Nadu Nadars" has been defined to mean and include the community of Nadars, Hindus or Christians, or following any religion except Mohammadanism who have their homes in the territory situated within the boundaries of Vaipar River in the North, the Western Ghats on the West, the Bay of Bengal on the East and the Indian Ocean on the South.That the community means the community of Dakshina Mara Nadu Nadars.The aims and objects of the appellant are set out in Dakshina Mara Nadu Nadars Sangam in the following terms:(a) The proper management and administration of the properties and the buildings, temples, and Pettais thereon in the manner most beneficial to the community.(b) To arrange for the convenience of the traders, pilgrims, travellers, and students who belong to the community.(c) To manage and administer the buildings, lands and other properties which are capable of yielding income by leasing them, subject to the rule and regulations of the Sangam.(d) To establish and maintain new rest houses, Pettais and chavadies wherever necessary in the interests of the community and to manage them.(e) To afford increasing facilities for the advancement of education, industry trade, agriculture and co-operation among the members of the community.(f) To establish schools, reading-rooms, hospitals, libraries, orphanages, hostels, poor houses, to support and maintain such and similar established institutions and to start news-papers and periodicals for the common good of the community.(i) To promote, establish and administer banks and industrial undertakings and co-operative institutions for the benefit of the community and to partake inuseful limited liability companies and institutions.(j) To grant free scholarships and to advance loans free of interest to deserving and poor students of the community subject to the by laws that may be made on that behalf by the Sangam.(k) To improve mutual good will among members of the community by settlement of difference and disputes among them by conciliation or arbitration by either the officers of the Sangam of Special Panchayats appointed for the purpose.(l) To arrange for propagandas, lectures, conferences and publications of literature intended for the unification and welfare of the community.(m) To impose and collect MAHAMAI, thandal, hundials, subscriptions and contributions from the members of the community and to secure donations and other income for the purpose of carrying out the objects of this scheme and to encourage thrift and self-help among the members of the community.(n) To look after in general the interests and welfare of the community.(o) To do all things that are necessary and expedient in the interests of, and for the advancement of the community; and(p) To do all such other things as are incidental or conducive to the attainment of the above objects.Public trusts are those founded or constituted for the benefit of either the public at large or of some considerable part of it answering a particular description. Public trusts are also for public charities and for the general public good concerning the general and indefinite public On the other hand, private trusts are those wherein the beneficial interest is vested absolutely in one or more individuals who are within a certain time may be definitely identified or ascertained by and for their private conveniences and support. The purpose could- be illustrated by taking the example of a person leaving a sum of money in trust. If the money is left in trust for the benefit of the inhabitants of a particular place, then, it would be a public trust for the benefit of such inhabitants. If, on the other hand, the money is left in trust for the support of the children of A, B, etc. that would be a private trust and a particular trust which the children could enforce. In the event of a breach of trust, in the case of public trust, the enforcement of the trust obligations could be done by resorting to the remedy provided under Section 92, Code of Civil Procedure. In the case of a private trust, one or two beneficiaries may sue on behalf of themselves as well as other CESTUIS QUE TRUSTENT, for the performance of the obligations under the trust.For Dakshina Mara Nadars Sangam, the grant of free scholarships as well as advance of loans to poor students is also one of the objects of the trust. The collection of MAHAMAI, thandal, hundials, subscriptions and receipt of contributions from the members of the community to carry out the objects of the trust is also provided for. The provision for rest-houses, schools, hospitals, dispensaries, etc, is undoubtedly charitable and is the outcome of the well disposed persons who are responsible for the coming into existence of the trust actuated by motives of philanthropy. The establishment of a hospital or a rest-house or a choultry denotes the public purpose It is difficult to conceive of the founding of a hospital for the benefit of the founders or their heirs in perpetuity or for the benefit of the few individuals only. Likewise, the provisions for rest-houses and chavadies, establishment of schools, reading rooms, libraries, hostels, etc, which are all charitable cannot be considered to be meant exclusively either for the founders or their heirs. There is evidence to show that the trust has been running schools and colleges even in Bombay and there is nothing on record to suggest that only the descendants of the founders had been admitted therein excluding the other members of the community or other members of the general publicUn-doubtedly, therefore, the public or at least a cross section of the public would be entitled to the benefits of such establishments. Further, the mere circumstances that the purposes of the public charity are confined to a particular class of persons would not deprive it of its true character as, public charity.Dakshina Mara Nadu Nadars Sangam had been accepted as a public charitable trust for the purpose of the above said enactments and on that footing the exemption from the operation of these enactments as a public charitable trust had been granted.

Establishment of ThenPaandi Seemai â€“ I

Wed, 22 Nov 2023 22:45:32 UTC

Decline of Madurai Pandiyars:Maaravarman Kulasekara Pandyan had two sons by name Sundara Pandian and Veera Pandyan. Among these Sundara Pandyan was born to the Royal Queen and Veerapandyan to another wife of the king. Because of the courageous nature of Veera Pandyan the king crowned veerapandian as the Prince Royal in 1296. This was not liked by Sundara Pandyan,. who killed his father and came to power in 1310 A.D. But Veerapandyan defeated Sundara Pandyan and recaptured the power. During these local disputary fights, Malikapur the army general of Alaudeen Kilgi invaded.The defeated Sunddara Pandyan sought the help of Malikapur. Looting being the main aim of the invader, they defeated both the Pandyan and looted every wealth in Madurai. This was the beginning of the fall of the Pandya Kingdom. Also Ravivarman of the Kerala also invaded. The army generals called Vanati Rayars who were working under the Pandy kings became powerful in due course, religating the Pandians to the status of heads of small regimes for Kayathar, Thenkasi, Korkai etc called KURUNILA MANNARS.The Pandya rule which started from the Sangam period lasted for about 1000 years came to an end by 1330 A.D.Southern Pandiyars:Though it ended in Madurai, the Pandyans were ruling in South Pandya regime of Tenkasi, Karivalam Vandha Nallore, KORKAI and Thirunelveli for some more period till the end of 17th century A.D. Among these the important Pandiya kings were Sadaya Varman Parakkirama Pandiyan, Adhiveera Rama Pandiyan, and Varathunga Pandiyan.Tenkasi Pandiyar:About seven centuries back, King Parakrama Pandian was taking a pilgrimage to Varanasi (Uthara Kasi) to worship Lord Viswanatha each year. The Lord, one day appeared in the dream of the king and directed him to construct a temple in the place naming it Tenkasi or Dakshina Kasi.Also his ancestor Kulasekar pandiyan was once worshipping Shivalingam in a "Shenbagapoo vanam" in Tenkasi, Later Parakkiramapandian was directed in dreams to build the temple in the same "vanam".While seeking a land for the construction of the temple, the King got a Nandhi statue in the Chitra River. There, he constructed a temple and installed the Lord and consecrated the temple.

Establishment of ThenPaandi Seemai â€“ II

Wed, 22 Nov 2023 23:05:35 UTC

Shiva Temple at Sivakasi:The story goes that around 1428-1460 CE King Harikesari Parakkirama Pandian fruled rom Tenkasi decided to build a temple in honour of Lord Shiva in his palace. He set out to Kasi to worship Lord Shiva and bring back a holy Shivalingam. En route from Kasi to Tenkasi the king and his men decided to rest in a quiet valley to regain strength. However, when it was time to keep moving, the animal carrying the Shivalingam on his back refused to move. The animal was stubborn, and despite everyoneâ€™s efforts he refused to move. The valley that they had rested in was chosen by Shiva: he wanted to stay in this place, and so he should.The temple for Shiva was built, and in time the town of Sivakasi sprouted around this holy ground. The temple is known as the Arulmigu Sree Viswanathaswami Temple, and has remained in the heart of the city since its original construction. The name Sivakasi means, "Siva from Kasi," true to the very first origins of the place.Lining the walls of the Sivan Kovil, the story is brightly depicted for all visitors and regular worshipers to see. The temple itself is said to hold the very same Sivalingam that was brought to Sivakasi over 500 years ago.In 1889, after the Sivakasi Sack agitation against Shanar Community in their claim to control the management of Sivakasi Viswanathar Temple, the temple premises was closed for more than four decades (1889-1939). In the year 1949 the Viswanathaswami temple management was taken over by Nadar community and contributed their wealth and might to bring back its glory. 63 Nayanmars were installed in the temple and a grand consecration was performed in 1966 by the management of Sivkasi Nadar council.Tenkasi Temple King Tower (RajaGopuram) Restoration:Till the year 1967 the Gopuram was of a flat type due to destrcution of the Rajagopuram due to fire .in 1824 and for the next 150 years or so the Rajagopuram remained in 2 broaken parts. Only during the tenure of Dr.M.G.Ramachandara n, the initiative of Restoration got into dynamism and In the year 1990, a beautiful tower came into being. Today, the temple looks so majestically with the 180 feet tall tower.The Tenkasi Kasi Viswanathar temple is a palace of sculptural skill of the stone craftsmen of Tamilnadu. It is believed that Lord Shiva came as a Sivanadiyar in Tenkasi and assited Parakkirama Pandiyan while building the temple in Tenkasi. Parkkirama Pandiyan made a remarkable Stone scripture requesting that in case this temple and tower gets deteriorated, he would befall and pray on the feet on anyone who would restore the temple to its glory.Rajagopuram: Those who worship in Tenkasi get the same benefit of worship undertaken in Utharakasi (Varanasi). The Durga in Tenkasi faces the west, opposite to the swami sannidhanam, while the tradition is that Goddes Durga faces the North in almost temples. The sculptures are made of single stone. The Balcony facility in the 9th tier of the gopuram is a facility to the devotees to have an aerial look of the town Tenkasi.The construction of the Rajagopuram (tower) was inaugurated by Parakrama Pandian in AD 1440-1457 AD and was completed in the year 1505-1518. The Gopuram caught fire in 1824 and was in a bad condition from 1826 to 1966. The Rajagopuram Restoration committee was headed by Dr.B.Sivanthi Adityan who also donated liberally to the restoration of the Rajagopuram at the initiative of Dr.M.G.Ramachandran while he was the Chief Minister of the state. Then the renovation began and was completed in the year 1990. The Rajagopuram is 180 feet tall and is a masterpiece of aesthetic beauty. A 2-5 feet wide pathway is also provided in the tower in the 9th tier to have an aerial look of Tenkasi. One enjoys the pleasure of walking on the sky while making a round in the tower. Again the mahakumbabhishekam of Sri Kasi Viswanathar - Sri Ulaganayaki Temple at Tenkasi was performed on Friday after 15 years in March 2006 with the renovation committee, headed by B. Sivanthi Adityan, , who also headed the previous restoration team

HISTORY OF PONNAPPA NADAR - A STUDY -By P.L.Subila

Wed, 22 Nov 2023 23:21:02 UTC

Tamil people suffered in their own country in Travancore and Kanyakumari territories. Many wise men tried to liberate these people such as Vaikunda swami, Narayanaguru, Iyangali, Pulippanam Isakkimadan have struggled individually and through some organisations.Lastly, Kumari Thanthai Marshal Nesamani waged war through Thiruvithancore Tamilnadu Congress and succeeded the final victory and liberated the oppressed and in particular the Tamil people. Thiru. Ponnappa Nadar stood in shoulder to shoulder status while being served as a junior in legal profession to Marshal Nesamani and participated in the agitations with clean and honest hands. The agitational life of Thiru. Ponnappa Nadar is taken up for a research.Kumari Komethagam Ponnappa Nadar waged his struggled life in the joint fight along with Marshal Nesamani, the founder of Thiruvithancore Tamilnadu Congress to liberate Kanyakumari. Kumari Komethagam (Kumari Sardonyx) are dealt with. The Kumari Tamil liberation agitation was held under the leadership of Kumarithanthai Nesamani. Thousands of cadres and hundreds of leaders took part in the agitations. At the peak, some persons deserted and joined in other parties. But Ponnappa Nadar remained a staunch fighter with Nesamani till the end. He remained to be a most reliable person. Maya Ponnappan was another name he earned.After his acquiring the degree in Law, he joined as a junior to Marshal Nesamani. He was a man of extreme patience. He used to file cases only after getting thorough information from the client. Generally his submissions to the court would be very polite and calm in support of his clients. He conducted cases to the Tamil agitators without collecting any fee. He took up honest cases only. Most of the cases ended a victory to him. Generally he used to compromise by negotiating between both the parties.

Community Contribution for Nov1 Formation of Tamilnadu day

Thu, 23 Nov 2023 02:33:51 UTC

Under the States Reorganisation Act of 1956, Madras State lost its western coastal districts. South Kanara District was ceded to Mysore state, and Malabar District became the northern half of the new Malayalam-speaking state of Kerala. The predominantly Tamil-speaking Kanyakumari District, formerly part of the state of Travancore-Cochin, was transferred to Madras.A less recognised aspect of the Kamaraj rule is that he acted decisively in sorting out the issues concerning the transfer of border areas such as Tirutani-Tirupathi and Kanyakumari. The struggle for Kanyakumari agitation was headed by Marshall Nesamani Nadar and Ponnappa Nadar. The struggle for liberation of Thiruthani belt was lead by M. P.Sivagnana Graminiar.After 53 in 2009 years of the tamilnadu formation day, the services rendered by leaders including C. Rajagopalachari, Kamarajar, M.P. Sivagnanam Graminiar and Marshall Nesamony Nadar for safeguarding the interests of Tamil Nadu are remembered on November 1 every year.During the regime of C.N Annadurai the Madars Presidency was renamed Tamil Nadu in 1968 . In 1968, Madras State was renamed Tamil Nadu, partly to resist the imposition of Hindi as a national language by the Central Government.However the impulse to rename was accelerated by Congress Thiyagi Kandan Sangaralinga Nadar who undertook fast for about 40 day at Virudhunagar - lost life in fasting to rename Madras Presidency as Tamil Nadu.

Customs&traditions adopted in important family function

Thu, 23 Nov 2023 02:49:09 UTC

Before understanding the family customs, the community's most followed folk belief practice is to be understood. That is the history of Seelakkari amman of Then Paandi Seemai is based on purity and chastity parallel to the hsitory of Kannagi. Seelakkari amman is commonly referred to a girl born in the Nadar community several centuries ago. Once due to misunderstanding by the villagers, the girl was given false implication on her purity and chastity. She wanted to prove her innocence and faithfulness of her chastity. This unmarried young girl went into the fire with the garland after taking blessings from her brothers. Before that she said if her chastity is true without blemishes, her saree (seelai) and her garland wound remain without damage in the fire. Later after she immersed in the fire, the miracle happened..The seelai (seelai), the Maalai (garland) and the Olai (earring worn in the ears) of the virgin girl were remaining without any charring effect in the fire while the girl was no more for the Nadar society. Later the villagers realised their fault. The Virgin Girl God of our society gave the message that the people who worshp her would be allieviated of their sufferings.All the community and society people adopt first offerings to Seelakkari amman before the worship of other ancestral deities. In Therikudiyiruppu (Brahmasakthi), Vembar, Kamuthi, Sivakasi, the Seelakkari amman worship is given special prominence by Migrant Nadar community.The procedure for worshipping Seelkkari amman:Padaiyal Contents* Paniaram made from Palm Jaggery * Milk * Tarmarind Kaappu*Paasi Payaru (Green Gram ) without salt *Thattan payiru without salt*Seeni Kizhangu (Sweet Potatoe) Special Offerings:* Red Saree *Karugumani Kadholai for earring type offering* Maalai (Garland)Elders advise that offering Special poojas Seelakkari amman on family functions such as wedding etc with the above mandatory padayal list apart from other regular puja items such as coconut, plantain etc.For the wedding the in the family, Red Saree, Thaali (mangalasutra) and Karupatti Paniyaram should be worshipped to Seelakkari amman before the wedding ceremony. This worshipped Red Saree to be used by brides for their harmonious life during important occassions such as Valaihappu. Also, the same red saree should be used for making cradle for the new born babies and the 30th day function where this saree is to be kept on the Solahu where the baby will be laid down for naming ceremony. During Valaihappu the nine vareity meals known as "chitrannam", fruits and other special naturall healthy food vareities are prepared by girl's parent side family to relations to serve the pregnant woman.Fertility Symbolism with Bangles:The ceremony â€˜Valakaapuâ€™ (vala means bangles and kaapu means security) is performedduring the ninth month of pregnancy when the mother-to-be is presented with glass bangles. Five married women decorate her hands with glass bangles in three auspicious colours, an even number of bangles in one hand and an odd number in another.Every one of the relations are requested to make the bangles being worn to the mother-to-be on valaihappu function. The remaining bangles are distributed among the guests. Soft music is played, and this along with the jangle of bangles, is believed to be good for the babyâ€™s developing ears.Finally Madinirappudhal with materials of good signs such as tarmarind root etc is performed before sending the woman to parents house.After the birth of child the customs such as Senai Vaithal, Kayiru Kattudhal (Ilai Kattudhal), Solahu Pudaithal are organized for the new born baby.

Freedom Fighter Tuticorin Ponnysamy Nadar

Thu, 23 Nov 2023 03:03:50 UTC

In the centenery celebrations of Freedom Fighter Tuticorin Ponnysamy nadar, in 2007 Krishnasswamy, the then president of Tamil Nadu Congress Committee, released a special postal cover to commemorate the birth centenary celebrations of former MLA S. Ponnusamy Nadar at a function in Tuticorin. The cover was priced at Rs 5.Mr. Krishnasswamy also released a souvenir on the life of Ponnysamy Nadar and unveiled his portrait.Mr. Krishnasswamy recollected the services rendered by Ponnusamy Nadar, who got elected to the State Legislature from Tuticorin constituency in 1962, defeating K.R. Ramalingam of Dravida Munnetra Kazhagam."We should replicate qualities such as honesty, humbleness and simplicity he possessed," Mr. Krishnasswamy said.He also spoke on how Ponnusamy Nadar got inspired by Netaji Subash Chandra Bose and joined the freedom movement.In 1942, during Autust Revolution, Ponnyusamy Nadar spoke at the public gathering at Tuticorin regarding the speech made by Netaji Subash Chandra Bose at Berlin through Radio for the independance of India. Inspired the speech, Ponnusamy Nadar he mentioned about this to the crowd. For this reason the then British government cancelled his license to own the radio and jailed him."Till his tragic death in a car accident in 1968, Ponnysamy Nadar was actively involved in welfare activities," Mr. Krishnasswamy said.Tuticorin was a Congress bastion in the first three Assembly polls starting 1951, till the DMK's M.S. Sivasamy defeated party nominee Ponnusamy Nadar by 14,658 votes in 1967.

Kshathiriya Nadars use of twice born thread

Thu, 23 Nov 2023 03:13:10 UTC

Use of TwiceBorn Threads by Ksathiriya Nadars:Taking upto partial Vegetarianism or at time Total Vegetarianism, abstaining from liquor habits and Sanskritization ( Sanskritization does not meant anything such as learning Sanskrit or becoming Brahmins but it means in other simple words, climbing the ladder of Jati hierachy) go hand in hand across India whenever a lower caste community group prefer to take a course for upward mobility and community progress in totality. The twice-born castes ( those who wore sacred threads and were desecended from a "high order Gotra" or who prefer to assign to some of the royal lineage â€œSoorya Vamsamâ€) considered themselves purer and there was always exhibited social/moral pressure to demonstrate that with diet restrictions - e.g. hardcore goat-eating Kashmiri brahmins use hing instead of garlic in even mutton recipes.While India has a larger number of thread-wearing castes as a percentage of the population â€“ Brahmans take up sacred thread as part of their routine life after first initiation, whereas Kshatriyas and Vaishyas ( typically descendant of family members of Kingdom / thakurs, banias etc) and many of them, especially womenfolk, prefer partial vegetarian diets on selected period or selected days in a week/month. The Brahmins represent the permenant sacred thread-wearers, thus a smaller percentage of twice-born castes in the population and a therefore a smaller percentage of pure vegetarians.Use of Twice-born thread by few communities are peculiar and has rich traditional history. One such community is potter community who make legendry horses/elephants for ayyanar temples. However other Kshathiriya Community having royal lineage especially Nadar tribe take twice-born thread ceremonies on special occasions such as confronting enemies in battled field, special worship and prayer for their Family Deities (Kuladeivam) or their lineage Amman Deties (Mutharamman or Malai amman, Kaaliamman, etc.) and during berieving of their parents/ forefathers etc.While Nadars reaffirmed their claim to Kshathiriya status they ensured they attained a special status in Tamil Nadu by selectively adopting to wear the â€œsacred threadâ€ of the â€œtwice-bornâ€ , which elsewhere is generally thought to be reserved for pure higher castes, and they frequently used this ceremony to exhibit their prime life duties when necessity arises for doing last rites for their departed kith and kin and to act as unofficial guardian priests of the powerful village almighty Amman temples.(Kaliamman or Muth Aara (malai) amman also commonly known as Muthalamman, MuthuMalai amman or simply Malai amman in interior villages) This hereditary task enhances their standing in the community and gives them the enormous advantage of a share in the belief, self-confidence and pride to claim to higher level in social strata.

KSHATRIYA CAMPAIGN

Thu, 23 Nov 2023 03:17:36 UTC

Till 1921 a vigorous campaign was undertaken and phamphlets were distributed claiming that community belongs to race of Sun God and they have royal sovereignity accompanied to their original race wherein they belong to Rajput warrior tribe or Kshatriyas.The word Shanar was abandoned officially the Government and the Nadar was recognized by gazette record.. The Justice Party government adopted the term Nadar in all public records from 1921 census, with the active pursuit by Nadar Federations but failed to acquire Kshatriya Status in official records.Robert Caldwellâ€™s assertion that the Shanars of Tamilnadu were of non-Aryan origin was decried initially by the educated members of the community who claimed to belong to the same Aryan brotherhood as others.The Shanars, later listed in 1921 census as NADARs â€œin deference of the wishes of the Nadar Communityâ€, made many attempts to acquire kshatriya status in the official records, but their claims were considered to be absurd and based on fictitious claims of Rajputs of Aryanness.However courts upheld the right of temple managers to exclude Nadars from the temples.When a few Nadars entered the MeenakshiSundareswarar temple at Kamuthi to perform rituals appropriate to their social status, a legal dispute ensued taken up by Baskara Sthupathi, the king of Ramnad and the colonial courts ruled that since the Nadarsâ€™ claim to be Aryans could not be sustained, inspite of the Nadars themselves saying so, their status as kshthatriya could not be accepted.1910-37 Nadar Mahajana Sangam appointed about nine numbers of community service oriented touring agents to propogate the concept of supporting total prohibition, turning away from toddy & arrack trade, effort to involve community members in agriculture, trade and form community supported schools in several villages.1937: Prohibition Act was introduced in madars Presidency putting an end to liquor habits of the people then.1948, Total Prohibition act was enacted prohibiting the toddy tapping and toddy trading, by which time a vast majority of the Nadar community had no connection with the business of Toddy and arrack and absolutely free from liquor habits1951: The Indian Government decided not to undertake Jati based Census putting an end to the upward mobility ambition of various jati groups. In the later census Jati groups started clamouring for lower social strata aiming for reservations in government jobs and low moral values

KHSATRIYA CENSUS CAMPAIGN BY URAVINMURAIS

Thu, 23 Nov 2023 03:22:22 UTC

Kshathriya Census Campaign by Nadars:Nadar, the once very low and impure - but not untouchable caste of toddy-tappers met with some socio-economic success in the early nineteenth century when Nadar 'middlemen and money-lenders began to acquire wealth.The law courts set up by the colonial British regime did not remain immune for long to the missionary and colonial propaganda about castes.In their Anglo-saxon legal desire to enforce a centralized and uniform law in the whole country, they began interfering with many customary practices of castes and communities.Not only were the sÃ¢stras misinterpreted but their indisputed subordination to customary practices and social conventions was forgotten, and a new idea of Hindu social life was reconstructed which stultified many progressive and equitable tendencies inherent in them.CENSUS CAMPAIGN BY URAVINMURAIS1871 The first imperial census by British Raj in Indian subcontinent, was a landmark and it generated heated disputes over official caste definitions and social status. British raj officials used the census to downgrade Nadars in social status. This generated a census campaign by the Nadar uravinmurais and with petitions to the courts to grant Nadars the right to enter temples from which they were excluded by virtue of their low, Shanar status.1888, To counter association with polluting work of making liquor as this relegates the cocopalm- climbing Nadars to the lower end of the social ladder in the census., their uravinmurai association presented evidence to the authorities that many of their caste fellows had left the polluting work of palm liquor production and become merchants, and that by history they had been a community belonging to regional lords and as well upper end of the community owing to their ancestral royal sovereignity or Kshathiriya status. The community welfare associations behaved like a collective enterprise with social welfare objectives.Kshatriya Nadar Movement.1891: When Nadar merchants began to acquire wealth. they started to claim high Kshatriya status - 24,000 of them returned themselves as Kshatriyas in the 1891 census - and they began to get Sanskritised, adopting, for instance, the sacred thread of the twice-born. Nadar uravinmurais vigorously lobbied the authorities to change what the census said about them and encouraged thousands of Nadars to offer a different occupational description to the census takers. The sub caste members were promoted to use the Nadar title jati to designate its elite and take up merchant Nadars leaders of the whole caste and also increase Nadar numbers in the census, thus their official visibility.1899-1921 In the Nadars social history creation of identity and social status is due to Nadar Civil society uravinmurai groups and cotton merchants welfare association countered the census descriptions by organizing self-help and microfinance associations. The associations mounted legal, administrative and political challenges to the names, occupations and histories that the census imposed on them , Nadar Civil Society federations were successful in promoting the unity of the caste groups and They have incited the various sub-castes within the Nadars to adopt the same name in the Census and to break the barriers of endogamy. Nadar Mahajana Sangam promoted `caste fusion', as `the unit of endogamy expanded' and called upon the Nadars to return their castes as Kshatriya in the census.1901 Census: A vigorous phamphlet campaign was oragnised by local Nadar associations in various villages to promote the adoption of Kshatriya Nadar by community fellow members.Before 1921 census Nadars, their caste welfare associations presented evidence to the authorities that many of their caste fellows had left the polluting work of palm liquor production, developed clean habits by personal renunciation of liquor intake and become merchants.

Mr.Nagesh NADAR's Example for 21st century

Thu, 23 Nov 2023 03:30:12 UTC

From SivaRam Balakrishnan:MR.NAGESH NADAR LEADS BY EXAMPLE FOR 21ST CENTURY ENTREPRENUERSHIP AND COMMUNITY SERVICE THROUGH BUSINESS.A vegetable vendor with an ever Increasing annual turnover in millions & millions year by year? Mr. Nagesh Nadar of A. P. MANI & SONS , has created brand that is associated with fresh vegetables and fruits in the name of A. P. MANI & SONS in the city of Mumbai.The brand is associated with freshness and quality for vegetables and fruits is gaining huge popularity and mass acceptance not only in his two retail departmental shops at Chembur but in all major departments stores chains in Mumbai and Navi Mumbai (Akbarallysâ€ all over Mumbai, D Mart Network of departmental stores, â€œHeiko Super-Marketâ€ at Hiranandani Gardens and various other Super Markets, , star hotels, canteens and caterers and as well home delivery in Ghatkopar/Chembur areas. A 3rd shop at the A. P. M. C. market in Vashi has been started recently, as it is in the major wholesale market complex of Mumbai.EMPLOYMENT AND SERVICE TO SOCEITYThe manpower mainly consists of native people and orphans of the Beggars Home, Chembur. Giving employment to orphans is in itself a major social responsibility, which is taken care of by Mr. Nagesh. Talking about discipline, Mr. Nagesh proudly claims that his employees are cultured and insists that none of them are having any addiction to any harmful commodity, not even a Bidi.The young boys are allowed to attend school, the cost of which is borne by Mr. Nagesh Nadar. Every employee is gifted with a Life Insurance Policy after successful completion of 3 years of service at A. P. MANI AND SONS.The Dream of Mr. Nagesh A. p. mani & sons would be the biggest Departmental store in Chembur of Mumbai and a Recognised High value Brand for Vegetables and Fruits all over Mumbai is already happening.Yahoo! Groups Links<*> To visit your group on the web, go to:http://groups.yahoo.com/group/nadarfriendsassociation/

Nadar Community Last Rites and Final Ceremonies

Thu, 23 Nov 2023 03:40:37 UTC

The local tradition believes in cremating the dead. This goes back to the belief that the human body is made up of the five elements earth, water, fire, air and space and shall return to those five elements after death. This happens much faster when cremated than when buried and is thus the better way to dispose of the dead body with respect and dignity to the deceased person.The Last RitesWhen a person dies, the family and relatives prepare the dead body before taking it to the crematorium.For this they first wash the body and gather fi rewood to burn it. To prepare the wood, they take some sand and cow dung from nearby, mix it with water and paste it onto the wood.Often the family members will also put rice in the mouth of the dead person, symbolically showing the unity of the family; for the family members have taken care of that person and provided him with food while he was alive and will do so even after he is dead.They also use some dried leaves to put them with some more firewood on the body.According to the local customs and tradition, the youngest son cremates the father and the eldest son does the same for the mother.The main work of the cremator (Vettiyan) is to attend to the dead bodies until they have fully burnt to ashes, with only the bones remaining whole.After the body is fully burnt, the cremators send a message to the family members and the sons will sacrifice their hair in order to pay their respects to the deceased person.Again, the younger son will let his hair be cut if the father died and the elder son if the mother died.To pay the barber (Kudimahan) for cutting the hair, each family member throws some money in a white cloth, which is then given to the barber. The washerman (Ekalimahan) is paid for clothe washing services of the deceased person.Three days after the cremation the family members sprinkle milk on the ashes and the remaining bones.This symbolises finishing the circle of life and death.The human being has started his life with drinking milk and shall end it with milk too.There lies the role of Smban (vettian), Ekalimahan and Nadar Kudimahan whose roles are significant.During weddings it is still a custom to donate the two bunches of Bananas; that decorate the entrance to the Dhobi (vannan) and Barber (Maruthuvar or Navithar) community people. They are termed Ekalimahan and "Kudimahan". the concept of HAIR CUTTING through family barber (Kudimahan) and LAUNDARY SERVICES by Family Vannaan ( Ekalimahan or Dhobi) were common in Tamil communities. The custom for the last two thousand years is that every one born in the society are believed to indebted to the services of Ekalimahan and Kudimahan. According to the Dravidian oriental system, while any one departs from the earthly abode, they not only has to complete their family duties but also obtain indepedance from the Service bond offered by the Ekalimahan and Kudimahan people.The Kudimahan is supposed to organise in various customs for the departed and ceremonies for heirs or identified heirs of the departed. The carpentar with the association of a barber would build "paadai" & "Ther" ( the bamboo or wooden carrier and chariot/ decorated with flowers). .The blowing of Sangu or kombu during death are taken for a sort of announcement. The Nadar civil society federation committee advised Kudimahan to engage two conch blowing persons to declare that the death is exclusive to a nadar family member. Members of family / kin group & clan group (Pangaalis /Dhayadhis) who derive geneaology from the same family tree participate in mournings.The body is decked with new clothes and flowers and is placed on a Ther. The Ther is is carried on the shoulders.The friends and relatives (Menfolk) participate in the funeral procession. Nadar Uravinmurai committee maintains exclusive crematorium for Nadar community people.After the customary lighting of funeral pyre in ground. , the relations have a bath at cremation ground and only then return home. After a overnight, the close relations go to cemetry ground to cool the burning.The traditional practices in the past several centuries had very detailed and systematic procedures of ceremonies during and after the death an individual which extends to formation and maintenance of memorial stupis, samadhis, idols, vilakku maadams,in a big garden called thoppu /thottam /Paimphozhil/vanam with the support services of Samban and Kudimahan.Dhasthi charges in house and cremation ground, Shaving, Karumadhi, Tonsuring charges for kolli mottai, associate mottai and special mottais of the kin, kith and clan of the deceased, Conch blowing, charges for release of service bond from Kudimahan and Ekali mahan (suthanthiram koduthal) are paid to the services. The additional fixed charges to service people will be borne on the day of special mourning day called aSasthiram or Puja Respects to the departed by the close kith and kin.Thalakattu is offered to the younger male generation to take responsibility from the deceased elders. Thalaikattu is family ritual bestowed when the when the male member takes family responsibility when his father or the elder in the family expires to further shoulder the responsibility of the family. When bestowed with the Thalaikattu, the family adult male members swaears to take the responsibiilty of the family and village and becomes a Pangali bestowing membership to clan group.

Nadar Press- determination to fight social discrimination

Thu, 23 Nov 2023 03:59:33 UTC

History and determination to fight social discrimination : Sivakasi, a small town in Virudhnagar district of Tamil Nadu, and its nearby areas have the largest number of printing presses after Guttenberg in Germany. So, what was it that contributed to the phenomenal growth of printing in Sivakasi? â€˜â€˜History and determination to fight social discrimination,â€™â€™ says 80-year-old P Dharmar, former principal of Sivakasi Institute of Printing Technology who has seen the ups and downs of the industry.Catalyst of growth: Dharmar was part of a generation which changed the destiny of a community that suffered social discrimination like untouchability. He recalls that the printing industry would not have progressed the way it has without the yeoman services of a Tamil teacher named Reddiar. â€˜â€˜In those days, the upper caste people who owned presses were not ready to supply notebooks and did not admit our children to their schools. So, he collected Rs 10 from his students and started The Nadar press in 1922 with a ruling and binding section and one treadle printing machine,'' he said. It was K S A Arunagiri Nadar, an agent in the press who is credited with the development of the printing industry in Sivakasi. The good quality and moderate charges as well as profitability encouraged the growth of many printing presses in Sivakasi.The mushrooming of modern presses elsewhere, logistics and technological advancements have affected business here. These presses catered to the massive demand during their heydays and proved to be money spinners which can be gauged by just walking into any printing unit here. One would be wonder-struck by the state-of-the art imported machines installed and that too in large numbers.â€˜â€˜The fact that several of these units have as many as 30 offset machines shows the work that they used to get. More than 50,000 workers are engaged in printing and allied industries in Sivakasi,'' says veteran printer P Dharmar. The confidence and trust that the Sivakasi brand enjoys internationally can be gauged from the fact that some foreign companies still outsource finishing and post-printing works to leading printers here. â€˜â€˜The volume of the outsourcing work comes to roughly about Rs 150 crores annually,'' says Mr A Dhanasekaran, managing director of Safire Industries which leads in printing film posters. According to him, the foreign assignments include printing single colour books, colouring books, puzzle books, stationery and notebooks, calendars, greeting cards, diaries and pictures. The work orders come mostly from Europe and Singapore. even top security jobs like printing bank cheque books, flight tickets and lottery tickets are undertaken by the leading presses here. The industry is so entrenched and self-reliant that it has spawned a clutch of allied industries like packaging, printing ink manufacturing, poly-printing et all.The town also has a school of printing technology that produces about 150 candidates who are hired within the country and abroad.

SennaiyilullaVirudhunagar HinduNadars Abiviruthi Dharma Fund

Thu, 23 Nov 2023 22:07:19 UTC

The famous city of Tamilnadu, Virudhunagar has given us not only the political genius Bharatha Perunthalaivar Bharatha Rathna Thiru .Kamaraj but also many philanthrophic minded business community who had invaded various part of the world in their trade and business, settled down in chennai during the early decade of 19th century and found a trust under the name of Sennaiyilulla Virudhunagar Hindu Nadars Abiviruthi Dharma Fund(SVHNADF) in the year 1920 to promote higher education in Chennai, the capital city of Tamilnadu.The SVHNADF, the upholders of the ideals of preparing the youth with sound education to equip them as admirable citizens and builders of our society, promoted the following schools :1. K. C. Sankaralinga Nadar Higher Secondary School. (1954)2. P. A. K Palanisamy Higher Secondary School. (1968)3. P. A. K Palanisamy Primary School. (1947)4. Kalaimagal Vidhyalaya Matriculation Higher Secondary School. (1985)5. Kalaimagal Vidhyalaya Primary School.The promising youth selected and nurtured under the team of dedicated teachers and the Heads of various institutions under the crown of SVHNADF have brought laurels to their almamater by securing cent percent success besides their excellent performance shown in sports and Co-curricular activities.Having fulfilled the great desire to like the path of the youth with the flame of knowledge by imparting good education through various educational institutes ranging from primary schools to first graded Higher Secondary School, as a landmark of their pride and a crowning glory in their academic pursuits, the SVHNADS has decided to float a college in the name of Philanthropist Thiru K C S. Kasi Nadar.To bring a vision of into reality, many generals hearted, social service minded good samaritians have voluntarily come forward to contribute their best. At the fag end of this millennium K.C.S. Kasi Nadar College of Arts and Science has taken a lead to carry educational activities of people without discrimination of race, caste, socioeconomic class and sex.

100 years of excellence in education at Sattur

Thu, 23 Nov 2023 22:15:18 UTC

Centenary Celebrations at Satturhttp://shnedwardsch ool.com/News. aspxCentenary Celebrations of shnedwardschool can be made more memorable by erecting / constructing monuments in the form of buildings â€“ class rooms, laboratory, auditorium etc respond to either one of the following, at your earliest convenience:Dr. MACS Rajendran, MS, FICS, Chairman of the Shenbagam Hospital, Anna Nagar, Madurai â€“ 625 020.Cell No : 98431 51442The School Headmaster at 04562 â€“ 260318 / 9842364004;The School Secretary at 04562 â€“ 262318If you are one of old student of Sattur Edward School, you are requested to send your information to the following mail id : centenary@shnedward school.comhttp://shnedwardsch ool.com/Committe e.aspxhttp://shnedwardsch ool.com/Aboutus. aspxRealizing the importance of Education for alleviating the sufferings of the poor underprivileged people in and around Sattur, the great Philanthropists of that time Sri. A.M.M. Velayutha Nadar and K.C.A. Arunachala Nadar took efforts to start an Elementary School in the name of Sattur Hindu Nadars Edward Elementary School on 15th January, 1910. To manage the newly born school, Sattur Hindu Nadars Edward School Managing Committee was formed and it was registered under companies Act on 28th July 1919.The Secretary of the Managing Committee shall be the secretary and correspondent of the school. The secretary is assisted by the president and other Member Directors in the effective administration of the schools. Many illustrious Secretaries such as A.M.M. Velayutha Nadar, K.C.A. Arunachala Nadar, V.M.V.K. Rajamani Nadar, K.C.A.D. Chidhambara Nadar, A.S.Thangavel Nadar, A.V.A.K.A. Shenbagaraja Nadar, V.C.A. Jeyapaul, M.A.C. Muthumanicka Nadar etc effectively and efficiently managed the schools and contributed much to the growth and development of our schools.According to the Articles of Association, the managing committee has 30 members. Adult male Hindu Nadars, who are the permanent residents of Sattur, are eligible for becoming the members of the committee

Characterstics and Heritage Strengths of Nadars I

Thu, 23 Nov 2023 22:26:18 UTC

With the physique of the nadars examined at Nazareth and Sawyerpuram in Tinnevelly, and their skill in physical exercises everyone was very much impressed more than one and half century ago.The programme of sports, which were organised in my honour, included the following events :Fencing and figure exercises with long sticks of iron-wood (Mesua ferrea).Figure exercises with sticks bearing flaming rags at each end.Various acrobatic tricks. Long jump.Feats with heavy weights, rice-pounders, and pounding stones.Breaking cocoanuts with the thrust of a knife or the closed fist.Crunching whiskey-bottle glass with the teeth.Running up, and butting against the chest, back, and shoulders.Swallowing a long silver chain. Falconry.Cutting a cucumber balanced on a man's neck in two with a sword.One of the good qualities was, his arms reached to his knees, or, in otherwords, he possessed the kingly quality of an Ajanubahu, which is the heritage of kings, or those who have blue blood in them.Those Nadans who are engaged in the palmyra (Borassus flabellifer) forests in extracting the juice of the palm-tree climb with marvellous activity and dexterity. There is a proverb that, if you desire to climb trees, you must be born a Shanan. A palmyra climber will, it has been calculated, go up from forty to fifty trees, each forty to fifty feet high, three times a day.The story is told by Bishop Caldwell of a man who was sitting upon a leaf-stalk at the top of a palmyra palm in a high wind, when the stalk gave way, and he came down to the ground safely and quietly, sitting on the leaf, which served the purpose of a natural parachute. Wood-peckers are called Shanara kurivi by birdcatchers, because they climb trees like Shanars.

Characterstics and Heritage Strengths of Nadars II

Thu, 23 Nov 2023 22:29:01 UTC

The Hindus, Nadars " observe a special day at the commencement of the pal-myra season, when the jaggery season begins. Bishop Caldwell adopted the custom, and a solemn service in church was held, when one set of all the implements used in the occupation of palmyra-climbing was brought to the church, and presented at the altar.Only the day was changed from that observed by the Hindus. The perils of the palmyra-climber are great, and there are many fatal accidents by falling from trees forty to sixty feet high, so that a religious service of the kind was particularly acceptable, and peculiarly appropriate to our people." The conversion of a Hindu into a Christian ceremonial rite, in connection with the dedication of ex votos, is not devoid of interest.It has been stated that . Nadar Christians have, in many cases, given up tapping the palmyra palm for jaggery and toddy as a profession beneath them ; and their example is spread-ing, so that a real economic impasse is manifesting itself.The writer knows of one village at least, which had to send across the border (of Travancore) into Tinnevelly to procure professional tree-tappers. Consequent on this want of professional men, the palm trees are being cut down, and this, if done to any large extent, will impoverish the country."In the palmyra forests of Attitondu, in Tinnevelly, a troop of stalwart Nadan men and boys, marching out towards sunset, to guard the ripening cholum crop through the night, each with a trained dog, with leash made of fibre passed through a ring on the neck-collar. The leash would be slipped directly the dog scented a wild pig, or other nocturnal marauder. Several of the dogs bore the marks of encounters with pigs. One of the party carried a musical instrument made of a ' bison ' horn picked up in the neighbouring jungle.

Charismatic Leader for Poor Masses

Thu, 23 Nov 2023 22:37:58 UTC

Kamaraj - A Noble Political stonemasonIn the beginning of the 20th century, the vast majority of the Nadar community were suppoters of Self Respect Movement, parties supproting the downtrodden and suppressed Nadar community under the leadership of WPA. Soundarapandian : the first President of Thandai Periyarâ€™s `Suya Mariyadai Iyakkamâ€™. Itâ€™s not without reason that the â€™self-respect movementâ€™ of the Justice Party and Dravidian parties succeeded in Tamil Nadu, and its various manifestations ruled the roost at the height of the socio-political churning of the society.The nawab of Arcot giving away revenue collection rights to the British East India Company in the mid-eighteenth century meant that a region with no great kings or kingdoms came under the British rule. And along the way, jobs-on-merit at the hands of the alien ruler meant equal opportunity for equal talents in a race for the survival of the fittest.If the need for societal spread made the non-brahmin movement adopt education and employment as its `equaliser-slogansâ€™, the attainment of this goal, first with the formation of the Justice Party and more so with that partyâ€™s coming to power in the 1919 elections, made the movement itself near-redundant. The Communal G O of 1921 and its later-day modifications, all formalising and legitimising the non- brahmin movementâ€™s demands for reservations in education and employment, benefited only the non-brahmin upper castes initially.The intermediary castes and the harijans, the later-day backwardsand the scheduled castes respectively â€” to whom education and hence, non-farming, formal employment â€” were alien, were left mostly untouched.It was thus left to `Periyarâ€™ E V Ramaswami Naicker to take the non-brahmin movement to the masses, a decade and a half after Gandhi had succeeded in doing so with the Congress movement.If the Justice Party could fill the political vacuum and use its own presence to ensure equality in education and employment for the non-brahmin upper castes, `Periyarâ€™ necessarily had to demythify the social status of the brahmins drawn mainly from religious edicts.Once the `brahmin questionâ€™ was settled, then naturally came the divisions within the non-brahmin segments.The `Periyar factorâ€™ and the post-Independence socio-economic reforms, particularly during the chief ministership of the late K Kamaraj has since ensured the spread of education to all social grades, economic well-being and consequent social awareness among the lower strata of the non- brahmin segmentsLater with the influence and charisma of Kamaraj, even his own community in South Tamilnadu began to switch over from Self-Respect Movement to enmass support to Congress movement in the late stages of freedom struggle and then during Congress Rule in the state.The evolution of Legendry Mass Leader of Poor:K. Kamaraj was humble and poor in a backward area . He belonged to one of the most depressed castes of Hindu society. His schooling lasted only six years. He was barely fifteen when he heard of the Jallianwala Bagh massacre which was the turning point in his life.Kamaraj became an able organiser in mobilizing people for public meetings addressed by patriots. Appreciating his skill, Satyamurthi took him under his fold.He worked hard for the cause of the freedom movement, unmindful of his personal comfort or career.He was eighteen when he responded to the call of Gandhiji for non-cooperation with the British. He carried on propaganda in the villages, raised funds for Congress work and took a leading part in organising meetings.A pre-Independence party like the Congress which had nothing to offer to its cadres exceptsuffering and imprisonment under the British rule, became the home for Kamaraj. In April 1930, Kamaraj joined the Salt Satyagraha Movement at Vedaranyam and he spent most of his youth in jail.He grew fond of books and through nteractions with intellectuals in prison Kamaraj developed his leadership skills that proved a valuable asset to him as an administrator in later years

CHLIRO INDIA

Thu, 23 Nov 2023 22:52:20 UTC

â€œCHLIRO INDIAâ€, (Cultural Historical Linguistic Indigenous Research Organization of India)http://nadarindia.com/nadarBooksPlatesMain. phpThere is a continuous flow of books on the History of Nadars, ever since the question was raised by Bishop Caldwell. The earlier Palm-Leaf Text is Vlamkaimaalai. This has been re-edited and discussed and criticized by Dr.Ramachandran, an archaeologist and some others. There are several other texts and Books. The important Copper Plates now under Critical View is The Famous â€œThachachanvilai Copper Plateâ€ given to Thiruppapu-Anandapa dmanabhan, a relative of King Martanda Varma. They have the records from Madras archaeological dept. certifying the ownership of 12 other Grants.. The other Plates are the Thanjavur plates, Dharmarajaâ€™s Copper plates given to the Puthupparakkal family, which is in the Court Case, yet to be released .We are in the process of consolidating the books about Nadar history which are currently available for sale. There are about 100 books about the Nadars, but most of them are out of print and non-available. We would invite persons to send us copies or help re-print such rare books.Famous Athencottau Asan: The world famous Linguist and Tamil Grammarian, the first of its kind, lived in 9th century BC and master of Tolkappiyar.The Experts responsible for this are:Prof. Dr. P.Sarveswaran â€“ a Distinguished Historian and author.Engr. J.A.L.Ganesan â€“a Quality Control Engineer, Linguist and authorDr.M.Immanuel â€“ a Social Scientist, author of many booksF.A.M. Xavier â€“ a Sociologist, Editor Tamil MagazinesProf. Dr.P. Sundaralingom- author, Professor, Historian and a Lawyer.Advocate R. RadhakrishnanThe other coordinating Members are: M/s.Cheral Athen, Sundera George, Titus, Abraham Lincoln, Ratna SwamyOur E-mail for contact is :-You can mail us at : contact@nadarindia.comhttp://nadarindia.com/nadarDetailedHistory.php

Community's Legal Struggle against HR&CE board authorities I

Thu, 23 Nov 2023 23:06:49 UTC

NADAR COMMUNITY STRUGGLE FOR DENOMINATIONAL STATUS - LEGAL STRUGGLE TO MAINTAIN COMMUNITY DEVELOPED TEMPLES UNDER ITS MANAGEMENT FOLD.The State Of Tamil Nadu And Another vs P.S.R. Senbagamurthy Nadar And Others on 30/8/1996JUDGMENT in O.S. 153 of 1976 on the file of Sub-Court, Ramanathapuram at Madurai"The word "denomination" has been defined in the Oxford Dictionary to mean "a collection of individuals classed together under the same name; a religious sect or body having a common faith and organisation and designation by a distinctive name".The suit denominational temple viz., "Sri Sivasubramania Swamy Temple" at Sivakasi is entitled to the protection conferred by Article 26 of the Constitution of India and by Section 107 of the Hindu Religious and Charitable Endowments Act, 1959 as the temple is being managed by the trustees appointed by the Sivakasi Grocery Merchants residing at Sivakasi belonging to Sivakasi Hindu Nadars and they are responsible for upkeep, progress and maintenance of the temple by managint out of the funds contributed by the regular worshippers belonging to the Nadar community . The expenses of the temple arc met by donations and contributions made by Grocery Merchants from their Manamai funds. . Poojaries (Pandarams) are appointed from other community to perform pooja.The Hindu Religious and Charitable Endowments Department has uniformly accepted and recognised the suit temple as founded by the Grocery Merchants of Sivakasi Hindu Nadars since the accounts are submitted to the Endowment authorities and they used to periodically inspect the same.The Sivakasi Nadars took up to legal correspondence to show that the suit temple belong to Sivakasi Hindu Nadars residing at Sivakasi. It is further averred that the suit temple is denominational temple belonging to Siva-kasi Hindu Nadars . The Sivakasi Hindu Nadars have a Hindu temple belonging to Hindu community. So, they are by themselves Hindu religious denomination. The H.R. & C.E. Department have no right to interfere with the right of management of with regard to their appointment of trustees to the suit temple. The right to appoint trustees to the suit temple exclusively belongs to the Grocery Merchants belonging to Sivakasi Hindu Nadars.The Assistant Commissioner, Hindu Religious and Charitable Endowment Department, Ramnad at Madurai sent a communication to the trustee belonging to Grocery Merchant Hindu Nadar of Sivakasi stating that he ceased to be the trustee of the suit temple and directed one Executive Officer of Viswa-natha Koil, Sivakasi to take possession of the suit temple from the trustee.The trustee without getting proper legal advice has assigned in form without bestowing any attention in the matter but they did not hand over any charge to the said HR&CE; executive officer. The trustees sent a notice to the HR&CE; board under Section 80, C.P.C. They filed a suit in representative capacity under Order 1, Rule 8, C.P.C.

Community Legal Struggle against HR&CE board authorities III

Thu, 23 Nov 2023 23:09:24 UTC

According to the trustees, the suit temple is an ancient temple belonging to Sivakasi Hindu Nadars and no outsider of the community can claim the worship as a matter of right in the suit temple. No doubt, there is no direct document to prove the year of construction of the temple or the year of the origin of the temple and how it was constructed. However, the trusteesvery much relied upon by a sale deed dated 11-7-1928. It is a sale deed executed by one Palaniappa Nadar for himself and on behalf of the his minor son, one Subbiah Nadar younger brother of Palaniappa Nadar and Periyaswami Nadar, younger brother of Subbaiah Nadar for himself and on behalf of the minor sons in favour of ten Nadars representing the Sivakasi Grocery Merchants Common Fund Trust in regard to a terraced house in 8th Street, i.e. Subramaniaswamy Kovil Street in Ward No. 4, Sivakasi Town. There is a reference in the said document that the suit property could not be used for individual benefits but should be utilised for Dharma Kariam of Subramaniaswamy Temple in Sivakasi North Car Street. There is no contra evidence to show that the vendees in the said document are the trustees representing the common fund.Even according to theHR&CE; officers, the suit temple is very ancient and it is over 300 years old. It is the contention of the trustees that in ancient times over 300 or 200 years ago Hindu Nadars were not allowed to enter into a Hindu Temples constructed or founded by other Hindus and that therefore, the Nadars thought of construction of a temple of their own as also they believe in the Hindu Pantheon. Attention was drawn to ancient Nadar Community and ancient times in Castes and Tribes of Southern India by Edgar Thurton and K. Rangachari Volume VI-word "SHANAN" has been discussed and the entire history of Nadar Community is analysed in the said Head. A perusal of the said book from Page 363 ending with 376 clearly show that how they were prevented from entering or worshipping the Hindu Temples Bounded by other Hindus.In other words, it is seen that in those ancient times Nadars were not allowed entrance into the temples established by other Communities established in Ramnad and Madurai District."A great deal of evidence has been adduced with regard to the right of Shanars to enter Hindu temples, other than the their own temple, whether in other parts of the Madura District or in other districts of the Presidency. There is some evidence on defendants' side that Nadars have been allowed to enter certain Hindu temples in Tanjore and Coimbatore districts, and in Chidambaram in the South Arcot district and also at Palani in Madura District, but there is an overwhelming preponderance of evidence on the Hindu Nadar trusteesâ€™ side against the existence of any such right in the temples generally in the Madura district.In the light of the above mentioned observation, it is rightly contended that when once it is found Nadars were solely in management of the temple from time immemorial, it must be held that the temple is solely established and founded by the Sivakasi Nadars and managed by only Sivakasi Nadars and therefore, it is a denominational temple. If it is accepted, then there is no doubt that the temples established by Nadar community is a denominational temple.Referring to a a printed book called "Sivakasi Anthathi" composed by S. Nammalvar Nadar and published in 1913. wherein from 79th Verse is relied upon to show that Grocery Merchants of Sivakasi were only Nadars and that they established the temple. In another book., "Sivakasi Thala Puranamâ€ by Arunachala Kavirayar, student of Sri-la-sri Namasivaya-desikaswamigal, it is stated that the verses therein were composed at the instance of Shenbagakutti Nadar and with the munificence of Sri Shanmuga Nadar. The under-lined portions in the last two sentences in the above referred verse clearly show that the suit temple was established by the grocery merchants of Sivakasi.

Community Legal Struggle against HR&CE board authorities IV

Thu, 23 Nov 2023 23:11:19 UTC

The other important document ref-erred is an ancient text book by name "The Nadars of Tamil Nadu" by Robert L. Hardgrave, Junior, an American Author. A careful scrutiny of the said book, more particularly at pages 97 and 99 shows that it refers to the collection of "Mahamai" by Sivakasi Nadars. Again at page 104 it is mentioned that "The Sivakasi Uravinmurai was organized on the basis of twenty-four street associations. The head of each family was automatically a member of the street association. The head of these associations served for life and was ex officio member of the Uravinmurai. Of the twenty four members of the Uravinmurai, a committee of four (later increased to six) provided the leadership." Further at page 105 it is mentioned that "as the wealth of the Nadar Merchant communities grew during the nineteenth century, the common funds of mahimai were used for the welfare of the community as a whole. The poor among the caste were fed and clothed and jobs were secured for those of able body. Business failures were prevented with the considered use of mahimai funds. Wells and public buildings for the community were constructed, and in each of the towns, a Mariamman temple was constructed to the community deity." Again at page 108 it is mentioned that "Vegetarianism came into vogue among some Nadars, and fathers named their children after the Sanskritie gods which had come into favour among the community. They constructed temples to Siva and made rich gifts to established temples, to which they were denied entrance. They met the costs of festival days, paying puja (worship) expenses and feeding Brahmins, Brahmin priests were found who were quite willing to provide their services to the wealthy Nadar temples and to officiate in the ceremonies of the caste.Perhaps the most important symbol of status adopted by the Nadars was the sacred thread of the "twice-horn".As stated earlier, in order to show that originally the Nadars were not allowed entrance into the temples and therefore they constructed their own temple and managed their own temple. The said book which contains the entire history of Nadars in the State of Tamilnadu from the date of their origin was published by University of Kalifornia, Berkeley and Las Angels in the year 1969.Also the other document referred was Tamil Nadu District Gazetteers, Ramanathapuram (1961-68) wherein the entire history of Nadars (Shanars) has been mentioned. A perusal of the said Gazetteers shows that even in the year 1895 the Nadars have petitioned that they should be appointed as Dharmakartha of Sivakasi temple. It is also found the existence of Subramanyaswamy temple, Visnatha-swamy temple, Pathrakali Amman Koil as well as Mariamman Koil and Perumal Koil in Sivakasi.From the Register of properties belonging to Sri Siva Subramania Swamy Temple, Sivakasi. it been verified, checked by the Hindu Religious and Charitable Endowments Board wherein it shows that the temple is controlled by the trustees who will be of Sivakasi Hindu Nadars nominated by Sivakasi Hindu Nadars of grocery merchants, who are being deputed by Sivakasi Hindu Nadars. In the last page of the record there is a certificate by the Inspector of Hindu Religious and Charitable Endowment Department that the particulars furnished in the Register of Properties are verified with reference to the facts of the above temple and found to be correct. It is also further seen that the Sivakasi Grocery Merchants Association have purchased and given Uthsava Idols of Nataraja and Sivakami Ammai. The various account books of the Mahamai fund mentioned above clearly show that the grocery merchants alone were spending for the above temple.In a communiation dated 24-5-1975 is the letter of Sivakasi Hindu Nadars grocery merchants' mahamai fund, Sivakasi, to Assistant Commissioner, H.R. & C.E., regarding the appointment of trustees which shows that Messrs. P.S.R. Shenbagamoorthi Nadar, K.S.V. Rajamani Nadar and P. K. Palappa Nadar, Sivakasi, were nominated as trustees of Sri Siva Subramaniaswamy

Community's Legal Struggle against HR&CE board authoritiesII

Thu, 23 Nov 2023 23:13:04 UTC

The Executive officer of HR&CE; filed a written statement The suit temple is not a denominational temple belonging to Hindu Nadars and Grocery Merchants among Hindu Nadars residing at Sivakasi. There are public hundies in the said temple. The public used to pour money into the hundies. The budgets are sanctioned by the Department only. The accounts are subjected to audit and contribution and audit fees under Section 92 of the H.R. & C.E. Act. Hence the trustees are not entitled to protection under Article 26 of the Constitution of India read with Section 107 of the H.R. & C.E. Act.The trustee handover the charge on 9-6-1976 to the Executive officer. . The learned Subordinate Judge, after framing the necessary issues and in the light of the evidence available on record, dismissed the suit with costs. Aggrieved by the dismissal of the suit, the trustees filed an appeal in A.S. No. 1980/ 80 before the District Court, Ramanathapuram. The learned District Judge after framing the necessary points for consideration and after reappraising the whole evidence allowed the appeal and decreed the suit filed by the trustees.Against the decree of the lower appellate Court, the defendants filed the present appeal before this Court. While entertaining the Second Appeal, this Court has framed the following substantial questions of law lor consideration :--(1) Whether Section 108 of Tamil Nadu Hindu Religious and Charitable Endowment Act does not bar a suit for declaration that a temple is a denominational temple?(2) Whether the relief claimed in the suit cannot be granted urder Section 64(c) of the Tamil Nadu Hindu Religious and Charitable Endowment Act? And(3) Whether the trustees are not stopped from claiming the relief in the suit in view of their acceptance of appointment as trustees by the department?The trustees took the proceedings to the specific findings of the courts below and in the light of the oral and documentary evidence, placed on the side of the trustees submits that the suit temple is a denominational temple of the trustee' community. He also submits that inasmuch as the lower appellate Court alter analysing the entire oral and documentary evidence came to the conclusion that the suit temple is a denominational temple of the trustees' community based on the acceptable evidence, granted decree in favour of the turstees,The trustees have claimed in the plaint that the suit temple was originally founded and constructed by Hindu Nadars and Grocery Merchants belonging to the Hindu Nadars. They also claimed that i.e. Sri Sivasubramania Swamy Temple is a denominational Cempfe belonging to Sivakasi Hindu Nadar and no member of public is allowed to worship. The right to appoint trustees of the temple exclusively belongs to the Grocery Merchants belonging to Sivakasi Hindu Nadars. The H.R. & C.E. Department have been approving and recognising the appointments made by the Grocery Merchants. In support of the above pleadings, documents filed on the trustees' side start from 1928 and end with 1980.The lower appellate Court after determining necessary points reappraised the while evidence. Even though there is no direct evidence with regard to the foundation of the suit temple by the Nadar Community of Sivakasi, after analysing the other circumstantial evidence viz., Ancient text books and other various things coupled with the oral evidence of trustees and in the light of the non rebuttal evidence on the side of the HR&CE; officers, accepted the case of the trustees and decreed the suit.

Perumal Nadars / Mukantha Nadars

Thu, 23 Nov 2023 23:22:26 UTC

Perumal Nadars.The warrior Nadar community who valiantly fought the Nayak Kings, Sultan Chieftain and Palayakkarars are referred as Vettum Perumal Nadars. The Nadar tribe chiefs of Five Nadar Counties of Thinnevelly that remained after the decline of Then Paandi Seemai is referred as PanchaPaandavar Territory / Panchamaal / Pachamaal nadars or Mukantha Nadars. In the Thoothukudi district of the Indian State of Tamil Nadu there is a sandy dune called Kudheraimozhi Theri. In Tamil language Kudherai means horse. The people of Kudhreaimozhi Theri region believe that Maaravaramban Kulasekara Pandyan I, before marching in to Madurai to revive the Pandyan kingdom from the Chola Kings, was giving cavalry training in this Theri (sandy dunes) for his army with the horses that he had bought with the help of the Arab traders[1]; hence this sandy dunes (Theri) got the name Kudheraimozhi, which means, "Horse Junction / Joint" in Tamil. One of the oasis villages in Kudhremozhi Theri is Solaikudiriruppu, which became the nativity of Velu Muthu. Solaikudiyiruppu is very close to the Capital of the ancient Pandyan Kingdom â€“ Korkai (Kayal). Solaikudiyiruppu village lies between the roads that connect Nazareth & Thiruchendur. The Arab rulers of Kayalpattinam were giving titles to their citizens of Korkai Pandian territory. Velu Muthu Nadar the first convert to CSM Christianiy was gifted with the spiritual skill of prophecy and wisdom in settling disputes between people. Hence, he was bestowed with the title Mukandar by Kayalpattinam rulers. After his success in leading few to Christ in Sathankulam in 1823, the first CSM missionary for India, Rev. C T E Rhenius came to Solaikudiyiruppu village, a most beautiful oasis village in the sandy duens of Kuthiraimozhi theri. On hearing the love of Christ from Rev. C T E Rhenius, Velu Muthu Mukandar got an insight that his search of the right spiritual path could end by starting a journey with Christ. Hence he took baptism with a new name - Vedha Muthu, which made him to be the First Protestant Christian in the Megnanapuram Circle.However Mukantha Nadars still continue their power in several other areas. In Sivaganga territory control over the function of Madappuram Kaliamman temple, the Chief Nadar deity temple. Around Tuticorin Belt, they refer as PachaiPerumal Nadars and owe their respect to PachaiPerumal Aiyanar. SivananaindhaPerumal Nadars are another major tribe found in Kanyakumari and Thiruchendure area.More than a one and half century back, Nadars were subjected to severe restricitions in Thinnevelly and Nanjil states of Southern Travacore. They were not allowed to wear Veshtis below their knees, garments above their waist in the presence of higher caste men. They were not allowed to wear sandals, to ride horses, or to use the name of Hindu Gods in their own names and fellow siblings. In such a time Ayya Vaikuntasamy raised the social revolution which resulted in uprise of low caste men to bring several social reforms for social respect. After this revolution, every young child of the Nadar was give a name with title Perumal Nadar affixed to their name to bring respect to their community. Several Nizhal thangals, Narayanasamy temples were built to mark the birth of Vishnu into Nadar folk to serve humanity. The Hindu Nadars of Virudhunagar were so fond of Vishnu avatar at Srirangam, Trichy and they developed a temple for Sri Ranganatha Swami at Panchupettai premises at Virudhunagar. Virudhunagar Hindu Nadars Panchukadai Mahamai, Virudhunagar Hindu Nadars Northern side Export Shops Annadhana Dharm Fund Trust, Virudhunagar Hindu Nadars Rice Merchants Mahamai Association and Hindu Nadars Palasarakku merchants association contribute a great share in development and functions for Sri Ranganatha Swamy in the month of Purattasi and Sri Anjaneya Swamy in the month of Aadi Pooram day (by Northern Export Arulmigu Sri Mahalakshi amman Aadipoora thiruvizha Mandahapdi Dharma Fund)at Virudhunagar to mark the entry of God Power to help the community to raise in their social staus

Functioning of Thirunelveli DakshinaMara Nadar Sangham â€“II

Thu, 23 Nov 2023 23:47:39 UTC

The Scheme also prescribes the disqualifications for membership in the Administrative council. For the purpose of this case, the only relevant disqualification is being the arrears of subscription or of Mahamai for one year.Out of the 51 members of the Administrative council, 17 are to be elected by the trader members and the remaining to be elected by each regional group specified in the Scheme. The Administrative council shall elect an Executive Committee from among themselves consisting of 11 members inclusive of a President, Vice President, Secretary and Assistant Secretary. The members of the Administrative Council shall hold office for a period of three years commencing from the date of election.However, they shall continue in office after the expiry of the term of their office until another Council is constituted by election.The General Body of the Sangam in its meeting dated 28-12-1945 held at Tirunelveli framed certain by-laws, one of them relating to the Trader Members. As per the said by law, a person in order to become a trader member, shall be a trader by profession and he shall pay a total Mahamai of not less than Rs. 5 per year at the rate prescribed by the Administrative Council and in accordance with the rules.In a meeting held on 28-2-1953 at Tuticorin, the General Body framed certain bye-laws. One of them is to the effect that all persons who are in the list of members on the 31st day of March, every year shall be included in the List of voters maintained by the Head Office of the TDMN Sangam.Only such persons who paid subscription continuously for a period of three years and persons who paid life subscription shall be entitled to take part in the general election and vote.TDMN Sangam is entitled to impose and collect (1) 'Mahamai' (2) Thandal, (3) Hundies, (4) Subscriptions and (5) Contributions from the members of the community and also to secure donations and other income. If a person is in arrears of subscription or of 'Mahamai' for one year, then he will be disqualified from being a member of the Administrative Council.

Good conduct is the seed of all virtues

Thu, 23 Nov 2023 23:59:07 UTC

Organisation and Management of Nadar InstitutionThe Virudhunagar Hindu Nadarsâ€™ Senthikumara Nadar College, Virudhunagar was established way back on August 11, 1947 in pursuance of the meeting of the Nadar Mahajana Sangam at Kovilpatti in June 1947 wherein Rao Bahadur M.S.P.Senthikumara Nadar of Virudhunagar donates Rs.2/- Lakhs for its establishment.The purpose of the establishment of the college was felt on account of the realisation by the merchant community of Nadars to provide higher education to the backward children of this region especially the children of Nadar community for earlier they were unable to secure admission in the distant city colleges. It was also felt that this college needs to be constructed on a land in the rural vicinity so that students hailing from rural areas feel at home in the college premises. Another aim that could be drawn from the college motto is that â€œgood conduct is the seed of all virtuesâ€.The college was shifted to the present site in November 1950 on a land comprising of 44 acres donated by Thiru. M. S. Periasamy Nadar, son of the founder of the college. This gave incentive to the community to continue to acquire and purchase the land in the nearby vicinity till 1970 by which time the total land of the college grew to 145.3 acres.The college management till date has not faced any financial problem for the reason that they got money from â€˜Mahamai Tharappuâ€™.The college has been started in 1947 by an organisation, named Virudhunagar Hindu Nadars of Virudhunagar, Tamil Nadu. This is very well organised association in this part of the region. To give education to their children by contributing 1 to 2% of their profit by this community collected funds and started this Institution as a School. Over more than fifty years this organisation has grown and they have developed educational institutions over the period. Present management of this College comprises of 66 board members with commitment to serve the College. They are capable of generating finances with the support of Nadar community and contributions. The board members are maintaining lot of transparency and they have made complete decentralisation of powers of working in the college.Management members have definite aims and objectives and every member is well aware of the importance of higher education.It is also found by the discussion with the management, parents and alumni etc. that they want to see their institution to grow into an independent University. Management has a strong belief that meritorious dedicated teachers are asset to their Institution.

Nadars strategy of Sivakasi Matches Exporting Company I

Fri, 24 Nov 2023 22:54:52 UTC

There were five firms in Sivakasi manufacturing matches under the name and style of Shenbagam Match Works, Brilliant Match Works, Manoranjitha Match Works, Pioneer Match Works and Gnanam Match Works. The sole proprietor of Shenbagam Match Works and one partner from each of the four firms entered into a partnership in their individual capacity and executed a partnership deed dated April 1, 1950..The partnership was formed under a deed dated April 1, 1950. There were five partners of the firm (1) N. P. A. M. Sankaranlinga Nadar (2) K. S. S. Arumugha- swami Nadar (3) K. A. S. Arunuchala Nadar (4) K. P. A. T. Rajamoney Nadar and (5) V. S. V. P. Palaniswamy Nadar. Before April 1, 1950, there existed a firm also named Sivakasi Matches Exporting Company which "consisted of a combine of six match factories" at Sivakasi constituted under a partnership deed dated March 12, 1948It is common ground that each partner was concerned in the manufacture of matches either as owner or as partner with others. Sankaralinga Nadar carried on business as a manufacturer of matches with two others in the name of the Brilliant Match Works; Armughaswamy Nadar as a partner with three other,, in the name of the Manoranjitha Match Works; Arunachala Nadar as a partner with two others in the name of the Pioneer Match Works, Rajamoney Nadaras a sole proprietor of the Shenbagam Match Works, and Palaniswamy Nadar as a partner with three others in the name of the Gnanam Match Works.The 5 firms in Sivakasi Shenbagam Match Works, Brilliant Match Works, Manoranjitha Match Works, Pioneer Match Works and Gnanam Match Works, the total number of the partners of all the 5 firms does not exceed 1 0 or II in number. Rajamoney Nadar is the sole proprietor of Shenbagain Match Works and in the other 4 firms there are more than one partner. In the year 1948 a person from each of those firms in his representative capacity formed a partnership to carry on the business of banking and commission agents, the principal business being the marketing of the products of the different match factories in Sivakasi. When the said partnership applied for registration for the assessment year 1949-50, it was refused by the Income-tax Department on the ground that different firms could not constitute a valid partnership. Thereafter, Sankaralinga Nadar, Arumughaswami Nadar, Arunachala Nadar, Palaniswamy Nadar and Rajamoney Nadar the first four being one of the partners of their respective firms and the last being the sole proprietor of his firm, in their individual capacity entered into a part- nership for the aforesaid purpose and executed a partnership deed dated April 1, 1950. They presented the said deed of partnership to the Income-tax Officer for registration.This firm shall collect a commission of half an anna per gross on the entire production of the match factories of the partners, respectively, the Brilliant Match Works, Manoranjitha Match Works, Pioneer Match Works, Shenbagam Match Works and Gnanam Match Works, produced from 1st April 1950 whether sales were effected through this firm or not and a further commission of half an anna per gross on the sales effected through this firm. This commission will be collected on all kinds of matches produced from the abovesaid factories. The commission of half an anna per gross on the entire production of these factories accrued due at the end of every month shall be debited to the respective factories under advice to them.Commissioner of Income- tax acting under s. 33B of the Act, cancelled the registration of the said partnership deed.A partner of a firm can certainly' secure his capital from any source orsurrender his profits to his sub-partner or any other person. Those facts cannot conceivably convert a valid partnership into a bogus one.

Nadars strategy of Sivakasi Matches Exporting Company II

Fri, 24 Nov 2023 22:57:08 UTC

It is always open to a person, consistently with the law, to so arrange his affairs that be may reduce his tax liability to the minimum permissible tinder the law. The fact that the liability to tax may be reduced by the adoption of an expedient which the law permits, is wholly irrelevant in considering the validity of that expedient. But where the law prescribes conditions for obtaining the benefit of reduced liability to taxation, those conditions, unless otherwise provided, must be strictly complied with, and if they are notso complied with, the taxing authorities would be bound to refuse to give the taxpayer the benefit claimed. When application for registration of the firm is made, the Incometax Officer is entitled to ascertain whether the names of the partners in the instrument are of persons who have agreed to be partners, whether the shares are properly specified and whether the statement about the shares is real or is merely a cloak for distributing the profits in a different manner. If all persons who have in truth agreed to be partners have not signed the deed or their shares are not truly set out in the deed of partnership, it would be open to the Incometax Officer to decline to register the deed, even if under the general law of partnership the rights and obligations of the partners eo nomine thereto may otherwise be adjusted. As a corollary to this, if the requirements relating to the form in which the petition is to be presented are not complied with, and the relevant information is withheld, the Incometax Officer may be justified in refusing registration.The High Court was in error in holding on the question submitted that the registration of the assessee under s. 26-A of the Income-tax Act was wrongly refused.

Nadars' kulasekaravinayagar Temple

Fri, 24 Nov 2023 23:05:06 UTC

http://www.kulasekaravinayagartemple.org/kvt/ lore/lore. phpAgastheeswaram is situated amidst ponds, lush green paddy fields, plantains and coconut grooves just 2 Km northwest of Kanniyakumari, 2 Km north east...Arulmigu Kulasekara Vinayagar temple is located in the southwest side of agastheeswaram, Arulmigu Narayana Swamy temple is located on the western side of agastheeswaram and to the south of middle road. Arulmigu Mutharamman temple is located in the middle road on the western side of agasthesswaram.Temple LoreIt is a tradition to Worship God Vinayaga before beginning of any work following this tradition Agastheeswaram has a temple for the foremost deity Vinayaga. The temple is considered to be more than 160 years old. During the time when the temple was formed the right to build a temple for Lord Vinayaga, Siva and Murugan were restricted only to people of high caste. People belonging to low caste were not allowed to build temple. It is during this time the Nadars living in Agastheeswaram consecrated the statue of Kulasekara Vinayagar within one night. King of Thiruvidhangur who came to know about this event ordered his soldiers to stop the activities at temple and to punish the nadars for their action. When the king?s soldier reached the temple deepa aradhanai pooja was performed to God Vinayaga. On hearing from his soldiers that the construction of temple is finished and poojas were performed to God Vinayaga he stopped taking any stringent action and left the temple continue its divine work

Nadar Kudimahan

Fri, 24 Nov 2023 23:15:20 UTC

Use of this twice-born thread by the community bring into highlight the loyal and dedicated traditional services of Kudimahan community. Kudimahan help Nadar community people to wear twice-born threads while performing various rites.Though Ambattiar, Navidhar, Maruthuvar, Panikkar Kudimakkal and few other terminologies used in various places who perform the traditional barbering services of the society, the unique Kudimahan ethnic sect of barber community dedicate their assistant and all in one support services for birth ceremonies, marriage services and last rites performances including Karumadhi, funeral pyre etc. Though considered low in caste hierachy Kudimahan community is the alternate Dravidian equivalent community for Brahmin services for family functions.One of among this group call themselves as Nadar Kudimahanhal and do exclusive last rite services only for the Nadar community. They refuse to perform last services of other community people even if they are offered with incentive of large extra money.This bewildering loyality is believed to continue for several centuries. When the Thinellvely Shanars migrated to various villages of Ramanathapuram, Madurai Jillah, few of this loyal kudimahan community families also settled in various villages to serve the Nadar community exclusively. Five/Six decades back, The Nadar Kudimahan played an important role in the marriage functions of the Nadar community. However when self respect marriages were introduced by WPA Soundarapandia Nadar and their supporters in all villages, the role of Nadar kudimahan became insignificant. However still some old timers send clothing & money to Kudimahan family during important family functions.Nadar Kudimhan have firm belief that they are one among the child of the PathiraKaliamman who took care of a gang of seven children in their childhood who later claimed to have Nadar status. However one child who got married to a still a lower caste was ostracized by their clan, but given a role to perform the family rites of the Nadar community. They call themselves Nadar Kudimahan and do not serve other community people. They run saloon shops and but do not even display name boards for their saloon shops. Such is their dedication till now. These Kudimahan have kilais within their group.It is under the purview of civil society associations and local associations to legitamise Kudimahan servies byâ€¢ Promotion by community Federations to formalize the function of Kudimahanhal to serve the middle class & poor in a better wayâ€¢ Transforming the Kudimahan services into mainstream modern way of institutions (ambulances, cabin car, electric crematorium etc,) with the support of civic society organizations

Nadar community-Black Gold Pepper & Red Gold Chillies

Fri, 24 Nov 2023 23:27:52 UTC

History into colonization of India:It is a known fact that the southern hemisphere countries feed the northern hemisphere countries. This can be seen by the winter pattern in the respective regions. Europe that led the industrial growth, many centuries back found that with education and civilization it was no more a feasible position to undertake daily hunting for purpose of food and required a preservative that will preserve meat during winter. Advancement in science thought them that if salt is mixed with pepper is an excellent preservative for storing meat. This resulted in the initial design of what was called â€˜Meat Safesâ€™. The only issue, where do you get sufficient quantity of pepper??? The search for â€˜Black Goldâ€™ entered high on the agenda for Spain, Portugal and England. Around this period Christopher Columbus had to flee Italy for advocating a theory that the world is round and not flat as presumed then. The Queen of Spain however granted him refuge and made a request that he set sail and find the land of pepper by sea. Samples were given to him and description of how Indians will look. Christopher Columbus set sail but lost path and reached America. The description of Indians though were not matching as he found that the people were reddish tanned and hence he named them â€˜Red Indiansâ€™. In any case he gave them samples of pepper and they instead brought him samples of red chillies, which was very spicy. He however gathered huge quantities of the same and returned to Spain where the people eagerly awaited him.He offered a sample of red chilly, which a volunteer tried to taste but started gasping instead of being pleased. Columbus was again at the receiving end and the Spaniards wanted him to be sentenced to death, but the Queen offered to free him on a condition that he leave Spain and also spread the word of Christianity as he travels on. Sooner or later the Europeans reached the western coast of India and more particularly moved to the Western Ghats in search of pepper. Having found pepper, they convinced us Indians to barter for chillies, which Indians found fascinating. In reality a one sided 2:1 or more barter for pepper paved way into India. While this was going on, Portugal started attacking the English ships at High Sea for the pepper and as a result, East India Company was formed to protect the English ships at sea and eventually colonized our Country. Subsequently, the Portugese who colonized Goa, with a sole intention to get back at the English, taught the Nadar Community of Tamil Nadu the art of growing Chillies using well irrigation facilities and trading chillies. This resulted in the west changing our food style for their gain.

Nadar Sundara Visalakshi Vidhyasala (NSVV) Group of Schools.

Fri, 24 Nov 2023 23:44:30 UTC

Pattiveeranpatti is a flourishing agricultural centre, with vigorous trading of coffee, spices, vegetables and horticultural produces.Nadar Sundara Visalakshi Vidhyasala (NSVV) Group of Schools was founded in its sylvan surroundings by the Hindu Nadarâ€™s Uravinmurai Paripalana Sangam of Pattiveeranpatti in the year 1910, on the impetus given by the late Sri. W.P.A.P.Punnaivana Nadar B.A., the first graduate of this locality .Two years later a separate girlsâ€™ school was started leaving the first one entirely as a boysâ€™ school and both the schools functioned separately up to 1949 under one and the same management .The first Manager and Correspondent of the Schools was Sri.W.P.A.Ratnaswamy Nadar, who piloted them chivalrously between the years 1910 and 1934.In 1937, when Sri W.P.A. Soundarapandian (he was the undisputed leader of Nadar Mahajana Sangam for 2 decades) was the Manager and Correspondent, both the schools celebrated their Silver Jubilee Celebration.In his regime the original name of the schools. â€˜The Nadarsâ€™ Saraswathi Vilasa Vidyasalaâ€™ was changed into the present immortal name as â€˜The Nadarsâ€™ SUNDARA VISALAKSHI VIDYSALAâ€™ as the management received a munificent gift from his Uncle, Sri.W.P.S.SundaraNadar and his benevolent partner in life, Srimathy S.Visalakshi Ammal , who bequeathed all their earthly possession worth about 40,000 Rupees in the year 1935 as settlement to the HNUP Sangam.Sri .W.P.A.R.Chandrasekaran the president of the Hindu Nadar Uravinmurai Paripalana Sangam of Pattiveeranpatti in 1947, shouldered the onerous responsibility of raising the institution to a High School with the co-operation of the Managing Committee of the Schools in this mighty effort. The Golden Jubilee of the Elementary School and the High School was celebrated on the 10th , 11th and 12th June 1960 when Dr.M.A.Muthaiah Chettiar, Raja of Chettinad presided, and Sri K.Kamaraj, the then Chief Minister opened the Jubilee functions and the Girlsâ€™ High School under the same Management .After a long and illustrious period (21 years) of Managership and Correspondentship , Thiru.W.P.A.R.Chandrasekaran laid down his office on young but iron shoulders of Thiru.W.P.A.S.Bhaskaran B.A., on 14-10-1968 .Under the able administration of the New Management the schools have progressed considerably in all spheres.The N.S.V.V. Matriculation School was started on June 11th, 1984 under the Presidentship of Shri P.R.K. Augustine and his committee members to cater to the needs of parents, longing for admitting their children in an ENGLISH medium syllabus. It was shifted to the existing building after the construction of the main building on June 30, 1997 under the presidentship of Shri W.P.A.R. Rajagopalan, the youngest brother of Shri W.P.A.R. Chandrasekaran. The standard of the school was raised to new heights during the Secretaryship of Shri W.P.A.R.R.VijayashakerOn June 3rd, 1996 the N.S.V.V. Boysâ€™ Hostel was started at the western side of the Boysâ€™ School under the leadership of Sri W.P.A.S.B.Pandiyanathan B.A, son of Shri W.P.A.S.Bhaskeran, and the Girlsâ€™ Hostel was started in 2008 for the girl students and primary school students under the Presidentship of Sri W.P.A.S.D.Mohan Arunachalam B.Com. Land has been bought to open a College under the presidentship of Sri W.P.A.S.D Mohan Arunachalam and his committee members last year and funds are being mobilized to start buildings and classes in the near future.

Thirumangalam Pandiya Kula Kshathriya Nadar Association

Fri, 24 Nov 2023 23:56:12 UTC

www.pkncollege.org/history.htmhttp://www.pkncolle ge.org/sistercon cerns.htmwww.pkncollege.org/endowments. htmThe History of Pandiya Kula Nadars College:The P.K.N Arts & Science College, established in the year 1996 was conceived by the P.K.N . Vidhyasala Sangam Committee, a philanthropic educational agency in Tirumangalam under the Presidentship of Mr.R. Vijayarajan Nadar, Mr. A. Avanamuthu Nadar as secretary and Mr.S. Mohandass Nadar as Treasurer.A College Committee was constituted with Mr. M.V.M.S.Rajamanicam Nadar as Correspondent, Mr. M.A.K.Kathirvel Nadar M.A., as president and Mr. K.P.M.N.Dhanraj Nadar as Treasurer.The other members of the committee were Mr. K.P.M.M.Kasimani Nadar, Mr. C.Rathnam Nadar, Mr. R.Vijayarajan Nadar & Mr. B.Rajendran Nadar.The College started functioning on the 16th September 1996 with four courses namely B.B.A., B.Com., B.Sc., Maths B.Sc., Bio-Chemistry. There were 33 students both boys and girls and 15 faculty members. It was housed in the science Block of P.K.N Boys Higher Secondary School.Thanks to the tireless efforts of the Committee members and the generosity of all the committess , P.K.N Vidhyasala Sangam Committee, P.K.N Boys School Committee, P.K.N Girls School Committee, P.K.N Matriculation Committee, P.K.N Nirvaga Committee, P.K.N Magamai Committee & Tuticorin P.K.N. Uravinmurai. The College was shifted to the Permanent building on Vidathakulam road, 3 kms east of Tirumangalam, in the very next year on 19th june 1997.

Vadadhisai H.N Mahamai Dharma Karapettai Paribalana Sangam

Sat, 25 Nov 2023 00:03:01 UTC

Vadadhisai Hindu Nadars Mahamai Dharma Karapettai Paribalana Sangam, Thoothukkudi functions with the motive to support society in the larger intersts of community. The educational institutions were also developed with the support of this Paribalana Sangam.The foundation for Karapettai Nadar Higher Secondary school at Thoothukkudi l was laid in the year 1920 by Mr.Duraisamy Nadar. It was basically started as a primary school in the month of november.In 1935 the hindu nadars community present in tuticorin helped in upbringing this school well. Mr.A.Natarajan in the year 1946 took efforts of his own and transformed the school into a middle school.The school was then properly raised to a high school in the year 1951. On june 14th, 1953 under the head of Mr.V.V.Thanushkodi, eight classes were newly started by a great leader Kamarajar.The english medium classes in this school was started in the year 1963. The school was made into a higher secondary school in 1978. Ever since the perception, this school has served to be one of the best schools in the town.Both the teaching and the non teaching staff of this school has always been a support in upbringing of the school to a position that it has attained in the present society

The emergence of the Congress strongman, K.T. Kosalram

Sat, 25 Nov 2023 00:11:17 UTC

Till 2004, the Thiruchendur constituency comprises the Tiruchendur and Sattankulam Assembly segments in Tuticorin district; Nanguneri, Radhapuram and Cheranmahadevi in Tirunelveli district and the Kanyakumari segment of Kanyakumari district.The constituency was a Congress "fortress" in the years gone by. The party candidates, D. Ganapathy and T.T. Krishnamachari, were elected in 1957 and 1962. However, in 1971, it went in favour of the DMK's M.S. Sivasamy, who defeated the Swathanthra Party candidate, M. Mathiyas, by a wafer-thin margin of 26 votes.The emergence of the Congress strongman, K.T. Kosalram from Arumuganeri, who lost the 1967 battle to the Swathanthra Party candidate, Santhosham, virtually turned this segment into a Congress bastion after he won the 1977 and 1980 elections. Old timers recall that the Sethu Samudhram canal issue was raised in Parliament by K. T. Kosalram, Congress MP from Tiruchendur in 1977, 1980 and 1984He became more popular, collecting over Rs. 1 crore from farmers for construction of the Manimuthar dam, following an appeal by the then Chief Minister, K. Kamaraj. During his hectic days for the welfare of the society, K.T. Kosalram was bringing out Dina Sethi, from Purasawalkam espousing Nadar causes and other general public welfare causes. A school in Tuticorin has been named after him and Sathankulam Busstand has been named after his services.

Royal Contributions to Temples by Nadar councils â€“ I

Sat, 02 Dec 2023 01:30:54 UTC

Royal Contributions to Temples by Community CouncilsFrom the 16th to 19th century AD, the Nadars had to struggle under the Caste system . While in Kumari district, great Fights like "The Temple Entry Movement, was one way of stuggle and reformations by Ayya Vaikuntar, Narayanasamy temples and formation of Nadar Councilsâ€™ committes in Nadars Settlements are considered the revolutionary social concepts to work for regaining the royal lineage of Sathiriya Sovereignity.As part of Nadars's claim to rights for temple entry they exhibited the princely characters and qualities in noteworthy contribution to several temples across the Tamil Country, in acquiring places for mercatilism and domicile around Car Street. Participation in Car Festivals with Parvittam, spending mighty wealth in Temple architectures, Statues, building Rajagopurams.COMMUNITY BUILT TEMPLES BY COUNCILS:When Nadars from The Theri-forests of Thirunelveli area formed settlements in the various villages and towns in Northern area ( Kamudhi, Sattur, Aruppukottai, Bodi, Pattiveeranpatti, Thirumangalam, Palaympatti, Theni, Virudhunagar, Sivakasi, Kovilpatti and various other villages) with deep believers in Saktha Worship, they started construction of grand temple premises with Vedic gopurams in every village and towns with Nadar community councils especially for the Demonic Gods for both Central and Peripheral Folk Deities such as Mutharamman (MuthuMalaiyamman), Kaliamman, Mariamman, Ayyanar, Karuppasamy, Sudalai Madsamy for their own society and families.To look after the routine affairs, like conducting daily poojas and sponsoring annual festivals committee comprising from various sections of Nadar soceity was constituted which are now commonly called as Councils (uravinmurai) and a special committee called Devasthanam Committees.The council managed temples with the funds and properties for these temples are donated by so many common people and function well without seeking any support from Government. The councils such as Cotton Merchants Dharma Nidhi Council and Multi Product Merchants Dharma Nidhi Council were initiated as early in 1840 in the Mercantile village of Virudhupatti .Rediscovering the Strengths of Oriental Sathiriya Cultural Heritage:Family values, traditions, Family associations and community Folk life gains prominence in the eastern world.Valangiar OlaiThe Valamkaimaalai is an ancient palm-leaf text (also in copper plates as known to be preserved in some temples in south India), written in early Tamil in between 7th and 9th century A.D by a sage and warrior 'Enathi Nayanar'. This describes the history of Nadars almost from 2000 B.C of their various war triumphs all over India . This also describes the story of 'Saptha Matrikaas' and goddess 'Kaali' as depicted in many Hindu temples in India . This also narrates the folk belief about Nadar community.

Royal Contributions to Temples by Nadar councils â€“ II

Sat, 02 Dec 2023 01:33:29 UTC

There are two versions of folk belief based on Valamgai system:One is Chola King ordering the 7 brothers of Nadar tribe to do services for the dam across Cauvery, who refused to obey the order citing their royal soveriegnity. On refusal the King ordered to kill the brothers but one by one. But the first head and the subsequent head also affirmed their royal sovereignity even after getting killed. On seeing this the King was freightened and left the other brothers,. These brothers mythically developed large Palmyrah Groves with grace of Badrakaliamman and Lord Siva for prosperity. Another version goes with a story similar line with a Pandya King ordering to severe the heads of seven brothers who refuse to obey King dictum to carry mud on their head.ENADHY NAYANARIn the plains of the chOza kingdom is the town eyinanUr. The fertility of that land was shown out with the long grown sugar canes bending down to hand shake with the rice plant that grew targeting the sky. To make the eyinanUr enter the history came EnAthin^Athar in the Iza tradition as a commander in the king's army. His sword would talk his valor, but his heart would talk the grace of Ash smeared Lord. The heaps of material that came appreciating his flawless valor was ever meant by him for serving the needs of the devotees of the Lord who enjoys the devotion of the two who in vein tried to find Its limits.Madurai Kshathirya Pandiars shift to ThenPandi Seemai:Says R. Sundaravel, former secretary of the Temple Governing Committee, â€œVeerasekara Cholan waged a battle against King Chandrasekera Pandyan, who sought the help of King of Vijayanagar Kingdom. The Archaeological Officer, C. Santhalingam, says that King Chandrasekera Pandyan and Veerasekara Cholan might be legendary characters or little chieftains as there is no proper record for their presence. Mr. Santhalingam says that Nagama Nayak was sent to control the riots between Madurai and Tirunelveli. Later, Viswanatha Nayak established the rule with the consent of Vijayanagar. When Nayaks established rule in Madurai , Pandya king and his kin left the kingdom and joined their relatives in Kayatharu, Tenkasi and Tirunelveli.Nayak rule: Following which, Nagama Nayak came down to the city and established his rule here. Disappointed, the Pandya King again sought the help of Vijayanagar King, who again sent Viswanatha Nayak to arrest his father Nagama Nayak in Madurai . But later looking at the sorry state of the country, Viswanatha Nayak declared himself king the Madurai country and imposed â€˜deshaprashtamâ€™ (they should not mingle with people and suffered ostracism) on the Pandya king and his family members, Mr. Sundaravel says. Moving far and wide, the members of the community (later known as Nadars meaning people who ruled the country) collected a tax called â€˜magamaiâ€™ from the community and established their own educational institutions and temples as they were not allowed to enter the common temple, he claims.Later , the suppressed community from several parts of the southern districts came to Madurai to sell its produce and products. Meanwhile to escape from the thieves, the traders built â€˜pettaiâ€™ (â€˜keezha pettaiâ€™ near the temple and â€˜mela pettaiâ€™ or â€˜veli pettaiâ€™ near old Chokkanathar Temple ) and installed the statue of Vinayagar in 1700 AD.The community council' royal establishment started with â€˜ Mottai Vinayagar Temple on East Masi Street .â€™ Lord Ganesha is always identified with elephant-head and trunk. But, here the deity at the temple has no head, hands or legs. Popularly known as â€˜Mottai Vinayagar,â€™ its history, though not documented, is believed to belong to the period of King Chandrasekera Pandyan in 1530 AD.

Royal Contributions to Temples by Nadar councils â€“ III

Sat, 02 Dec 2023 01:38:16 UTC

Madurai Meenakshi Temple:Community Councils Contribution to Temples in MaduraiThe council formed by the migrant Nadars settled in madurai from Virudhupatti, Aruppukottai, Palaympatti officially took the formal ceremony at Mottai Vinayagar temple in 1813. Much later a Marriage Hall was constructed in the backside of the temple by the council. Madurai based Virudhunagar Hindu Nadars Councilâ€™s Paribalana Sabhai functions from this temple. The council also manages a maternity hospital at Kamarajar Nagar, Madurai named after the philanthropist A.C.Thangiah Nadar â€“ Ponnammal Maternity Hospital . After the successful temple entry by various lower castes (including a group of Harijans and Nadars) at madurai 08.07.1939 spearheaded by Vaidyanatha Aiyar along with Kamarajar, Sathiyamurthy, P.Kakkan, S.S.Sanmughakani Nadar, the Nadar councils contributed liberally to the upkeep of Sri Meenakshi Sundareswarar temple. After the temple entry in 1939, the same year itself, the council formed by the migrant Nadars settled in madurai from Virudhupatti, Aruppukottai, Palaympatti officially contributed the huge lighting arrangements around Potraamarai Kulam in the temple premises. The council arranges a â€œMandahappadiâ€ annually during the most famous Pittu Thiruvizha organized at Madurai . Also in the Aavani month, Pittu Thiruvizha, enactment of Thiruvilaiyadal is performed in Virudhunagar Nadars' Meenakshi Sundareswarar temple located in SriValasubramaniar temple.Sri SenthilAndvar Temple, ThiruchendurEvery Nadar family around the globe patronize Thiruchendur Murgan temple and visit the temple with entire family for offering thanksgiving annually. All the village councils in Tuticorin and Thirunelveli district earmark certain fund for various religious programmes in Thiruchendur temple.Sri Subramania Swamy Temple, Thirupparankundram.In 1875 itself when the Nadars were by and large kept away from the sanctum sanctorum of the temple premises, the council of migrant Nadars settled in madurai from Virudhupatti, Aruppukottai, Palaympatti arranged for Thiruvatchi in the temple. A community Madam (choultry) located at East Car Road , Thirupparankundram is managed by Virudhunagar Hindu Nadars Abivirithi Cotton seeds mechants councilâ€™s Dharma Fund. The council also manages the Murugan temple built by the community leaders near Sarvana Poigai Lake . Sri Palaniandavar Temple and Periyanayaki Amman Temple , Palani Popularly called ' Town Temple ', at 'Ã›r-k-kovil' and 'Ã›r-Ambalam', this large and spacious temple is in the heart of Palani town, two kilometres from Adivaram. Built four centuries ago by the NÃ¢yaks and enlarged by chieftains of Palani, Ayakudi and Neikkarappatti, it has Goddess PeriyanÃ¢yaki as the presiding deity; In the Palli Arai in the Amman shrine, it is worth taking a look at the mirror reflecting the chamber. Ask for the shutter to be raised up. Almost every pillar is extravagantly covered with a filigree of sculpture. The supreme climax of South Indian architecture in its most prodigal plastic manifestation. In one pillar of the KailÃ¢sanÃ¢thar shrine and in another in the Navaranga Mandapam, GnÃ¢na DandÃ¢yudhapani has been remarkably produced by stone masons. The pillars and sculptures therein add to importance of the Navaranga Mandapam, which has been built by the Nadar community.The council of migrant Nadars settled in Madurai from Virudhupatti, Aruppukottai, Thirumangalam set an Arakattalai for the Palani Sri Palaniandavar Temple to patronize the official puja at morning 9â€™o clock which is called as â€œPeriya Kala Sandhi Pujaiâ€. The Virudhunagar Nadar council manages a choultry at Palani at very affordable cost for pilgrimages to Palani. In 1926, the Virudhunagar Hindu Nadars â€œPalasarakkuâ€ merchants council donated Golden Horse Chariot to the Sri Palaniandavar. The council also arranges â€œMandahappadiâ€ on the day following Thai Poosam.

Royal Contributions to Temples by Nadar councils â€“ IV

Sat, 02 Dec 2023 01:41:15 UTC

Sri Arunachaleswarar Temple, ThiruvannamalaiNadar Madam at Thiruvannamalai Popularly called Sivakasi Chatram is managed by Sivakasi Nadar Council for the pilgrimages to Thiruvannamalai and all the necessary facilities are managed by the governing council at Sivakasi. Another Nadar Choultry Lodging is managed by Virudhunagar Hindu Nadars Navadhanya Merchantsâ€™ Council since 1970, due to liberal donations from P.P.Thiruvannamalai Nadar and N.P.vadivel Murugan Nadar. The Council also organizes the provision of Ghee regularly for the Ghee Dheepam at the temple.Sri Natarajar Temple, ChidambaramFew Deekshithars of Chidambaram testified the royal rights of Nadar community in the legal courts in support of Kamuthi nadars more than a century ago. They are fondly remembered as Deekshithar Nadars.The council of migrant Nadars settled in Madurai from Virudhupatti, Aruppukottai, Thirumangalam formed an Arakattalai for the regular â€œUchiKala Pujaiâ€ and Milk Kavadi at Natarajar Temple , Chidambaram. Nadar Choultry Lodging developed in 1938 is managed by Virudhunagar Hindu Nadars Abivirithi Cotton Seeds Merchantsâ€™ Councilâ€™s Mahamai Dharma Fund since its beginning. Much later in 1972, a marriage hall was also developed by the Council.Nadar MahajanaSangam Mansions: The Mansions are managed in various pilgrimage centres such as Rameswaram, Madurai , Coutrallam, etc. Choultries Mansions in Trichy, Tanjore & other Districts .The Choultries in various pilgrimage centres and mercantile centres were developed and managed by councils such as Kumbakonam (Developed in 1952 by Virudhunagar Hindu Nadar Council), Trichy, Thiruvarur etc. The Sivakasi Hindu Nadar council developed Choultries in places such as VelloreARUPPUKOTTAI ROYAL TEMPLES BY NADAR COUNCILSouthern India remained the focus of both Anna Dallapiccola (PRASADA) and Samuel K. Parker ( University of Washington , Tacoma ). In her paper, A contemporary pantheon: popular religious imagery in south India , Dallapiccola discussed the traditional temple arts of late 20th century Tamilnadu. She demonstrated how modern imagery and aesthetics are influencing brick and plaster sculptures and temple murals, adding a wealth of new elements to age-revered forms. In Shapes of time and identity: a 'royal' temple in contemporary south India, Parker examined the construction during the past century of a granite Hindu temple by the leaders of the Nadar community in Aruppukottai, of the sort popularly associated in Tamilnadu with claims of royal sovereignty.It was designed to give, literally, â€˜hardâ€™ evidence for the Nadarâ€™s contested identity as a royal caste allegedly dispossessed of its true status. As such it emphasizes the contemporary importance of temple architecture and patronage as a means of expressing social and political identity.Sivakasi Pathira Kaliamman Temple:"Kumbabhishekam" for this temple was held on 11-06-1987. "Kumbabhishekam" for the "Raja Gopuram" ( Main Tower ) was held on 7-7-1995. Raja Gopuram has the length of 66 feets, width of 44 feets and the height of 110 feets of 7 stages. The base was constructed by stone, for 30 feets with 100 sculptures in 6 years. 80 feets of 7 stages was constructed with 30 architects within a period of 1Â½ year. It owns the biggest tower of all the Amman temples in India . Powrnami Puja is celebrated grandly on the full moon day. There is a very beautiful garden Nandavanam in this temple, and it impresses the visitors to a greater extent. Magnificent Rajagopuram: The magnificent tower of Sri Badrakaliamman Temple in Sivakasi has a glittering gold Kalasam that attract all newcomers. The temple itself is an expression of self-assertion by members of Nadar Community who were ill treated earlier. A separate committee called "Devasthanam Committee" was constituted to look after the routine affairs, like conducting daily pujas and sponsoring festivals. This temple has been periodically renovated since 1983-84. The Rajagopuram was constructed within the period of 8 years and is believed to be the tallest Rajagopura

STRUGGLE FOR OBTAINING DENOMINATION STATUS-I

Sat, 02 Dec 2023 02:03:50 UTC

URAVINMURAI INSTITUTIONS LEGAL STRUGGLE FOR OBTAINING RELIGIOUS DENOMINATION STATUSThe Hindu Nadars of Vilampatti are having an Uravinmurai under the name Vilampatti Nadar Uravinmurai established in the year 1895. The Uravinmurayars are running a 'Higher Secondary School', under the name A.V.M. Marimuthu Nadar Higher Secondary School and an elementary school under the name Nadar George Primary School which was established in the year 1918. For running the said educational institutions the Uravinmurayars have formed a separate school committee and registered the same under the Societies Registration Act. The object of the Uravinmurai which is the educational agency established and administering the school for the benefits of the Hindu Nadar Community, and is assisting financially to run the schools, to help the poor and needy students and also to administer Kaliamman and Karuppasamy Koil at Vilampatti Village. The Uravinmurai consists of only Hindu Nadars of Vilampati and the Hindu Nadars of the Vilampatti alone are entitled to become members of the School committe and they are alone eligible to hold membership. They are owning two temples namely Kaliamman Temple and Karuppasamy temple. The temple are denominational temples exclusively belonging to the Hindu Nadars of Vilampatti. They have important festivals of their own other than those of the majority Hindus, namely Adi Pongal and Panguni Pongal. They only worship Kaliamman and Karuppasami as a form of Devil Gods. The Hindu Nadars of Vilampatti have separate cremation grounds, Nandavanam and wells for drinking water. They have separate barber and dhobi exclusively for them Years back Hindu Nadars of Vilampatti were treated as untouchables by other caste Hindus and, therefore, they established their own temples, educational institutions, their own "wells for drinking water, burial grounds and other facilities. The Vilampatti Hindu Nadars Uravinmurai had established educational institutions and financed the same.The priest employed in Vilampatti Kaliamman temple and Karuppasami temple.belong to the Nadar community and the two temples are maintained by the Nadar community. However the priest belongs to a different caste, generally a Pandaram.The barber, a Kudimahan is employed exclusively for the Hindu Nadars of Vilampatti Village and if any member of Vilampatti Hindu Nadar community died, double sangu would be sounded in order tocommunicate the death of the member of that community. His further evidence is that there is a separate graveyard and Nandavanam for the Hindu Nadar community of Vilampatti. Dhobi, A Ekalimahan is the dhobi exclusively for the Hindu Nadar community of Vilampatti.Thalavaipuram Nadar's P.M. Marimuthu Nadar Higher Secondary Managing Board, rep. by its Secretary, Thalavaipuram P.M.M. Ammayappa Nadar Girls' Higher Secondary School, rep. by its Secretary and Managing Board member Thalavaipuram Nadar's P.M.M. Ammayappa Nadar Elementary School rep. by its Secretary and Managing Board Member have jointly instituted the suit O.S.No.9 of 1991, on the file of the District Munsif, Srivilliputhur, for declaration that all the three Schools are minority educational institutions and for permanent injunction forbearing the defendants from enforcing the provisions of Tamil Nadu Recognised Private Schools (Regulation) Act, 1973. The plaintiffs, who are successful before the trial Court. As against the decree granted by the trial Court on 23.3.92, the The first appellate court held that the status of plaintiffs' institutions are not minority and not denominational.

STRUGGLE FOR OBTAINING DENOMINATION STATUS-II

Sat, 02 Dec 2023 02:08:04 UTC

URAVINMURAI INSTITUTIONS LEGAL STRUGGLE FOR OBTAINING RELIGIOUS DENOMINATION STATUS-IIOn the pleadings it has been judeged by the first appellate Court that the suit claims for minority status is a total misconception and it is not known as to how the uravinmurai institutions could claim minority status within the meaning of Articles 26 of the Constitution of India.So also Kanakaraj. J., in S.A. 1108 of 1991 took the identical view and rejected the claim of the Pandiyakula Kshatriya Nadars' Girls Schools, Managing Committee, Thirumangalam, for minority status. The judgement was that the claim of minority status by the uravinmurai institution is a misconception as the plaintiffs do not satisfy the conditions or the requirement of either linguisticminority or a religious minority. The managing board representatives claimed that the nadars of Thalavaipuram belong to a religious denomination and the Schools established by the said community for their community is a minority institution.The word 'denomination' means a collection of individuals, classed together under the same name; a religious sect or body having common faith and organisation and designated by a distinctive name. Article 30 of the Constitution provides that all minorities based on religion or language, shall have the right to establish and administer educational institutions of their choice.The contention of the learned counsel for the uravinmurai institutions could not prove that the common faithpeculiar to Vilampatti Hindu Nadar community and the members of "Vilampatti Hindu Nadar Community" are worshipping the idols Kaliamman and Karuppasami cannot be countenanced, because no peculiarity in worshipping the idols of Kaliamman and Karuppasami, which are deities for several sections of the Hindu community.Hindu Nadar Community of Vilampattiâ€™s does not show that the members of the Hindu Nadar community of Vilampatti have a common faith peculiar to themselves.In the absence of evidence in this case to show that the Hindu Nadar community of Vilampatti have a common faith,that is to say a system of beliefs or doctrines or religious tenets peculiar to that community, the lower appellate Court is not correct in coming to the conclusion that the Hindu Nadars of Vilampatti is a religious denomination.The Hindu Nadar Community of Vilampatti is not a religious denomination in order to get the benefits under Article 26 of the Constitution.The Uravinmurai institutions failed to prove the following to the legal authorities whether the particular body of persons is a religious denomination:(1) It must be a collection of individuals of individuals who have system of beliefs or doctrines which they regard as conductive to the spiritual well being that is a common faith;(2) Common organisation; and(3) Designation by a distinctive name.The suit by uravimurai institutions is not a religious or charitable institution. By reserving separate and exclusive temples, burial grounds etc., the Hindu Nadars of Vilampatti cannot be defined as a religious denomination. The suit institution even assuming that the plaintiffs are religious denomination is neither a religious nor a charitable trust. No religious activity is carried on by them and it is not established and maintained to propagate religion. It is an educational institution, pure and simple imparting secular education and cannot be characterised as institution for religious and charitable purpose

STRUGGLE FOR OBTAINING DEONINATION STATUS â€“ III

Sat, 02 Dec 2023 02:12:12 UTC

LEGAL STRUGGLE of Hindu Nadar Community against take over moves of H.R. & C.E. Department over Nadar Community managed temples.The Hindu Nadar Community of Sebathiapuram, hamlet of Sawyerpuram, Srivaikuntam Taluk lega struggle for a declaration that temples viz., Muthumalai Amman Temple, Narayanaswamy Temple and Ananda Vinayagar temple are denominational temples belonging to the Nadar community. These Nadar community managed temples were founded by the to Hindu Nadars of Sebathiapuram from out of their own funds and the other community people living in Sebathiapuram did not have any right of management in the suit temples.Kodai Festival was used to be celebrated from out of the contribution collected from the members of Hindu Nadar community of Sebathiapuram and not from Hindu Nadars of other villages and from the members of other community of Sebathiapuram.In one of the legal struggle agains Assistant Commissioner, H.R. and C.E. , a particular temple in the village Sivagurnathapuram belonging to Hindu Nadars of that village was held to be a denominational temple.Hindu Nadars are a minority community with peculiar customs, manners and mode of religious worship, living mostly in Tirunelveli, Ramnad, Madurai Districts, of Tamil Nadu. At Sebathiayapuram, a section of that community is living and their ancestors have put up from out of their own funds, the three temples. The Hindu Nadars have a special mode of worship with distinct specific rituals. They collect subscription from among themselves and celebrate 'Kodai' festival in the month of Panguni and in Adi every year. The 'Kodai' festival itself is evolved as a separate cult not ordinarily followed by the recognised Siva and Vishnu Temples. They also offer special pujas at the time of Vinayagasadurthi....However no further substantial document proof could be given to legal authorities for establishing as Denominational society, which gives a lesson for the importance of document about society special cut and rituals distinct from other communities.

Kayamozhi Athitha Nadars contribution to Thiruchendur Temple

Sat, 02 Dec 2023 02:29:29 UTC

Claiming Sathiriya Royal Sovereignity status by the nadar community had several stumbling blocks in raising their social status. Within a century Nadars community constructed several temples in various villages and towns of Thirunelveli, Ramanathapuram and Madurai Districts and provided the system of getting Parivattam and Mudhal Mariyadhai to various members of governing community council based on their contribution and services to society.Though few nadan families around Anjupathu Nadu, Nanjil Nadu, Nattathi, Kayamozhi Athitha Nadars were given special rights in Thiruchendur temple, they were too refused temple entry at several other temples. It took several years to reestablish the supreme sovereignity of rights to presiges such as Parivattam, initiating Car Festival in Major Hindu Temples in other temples except for previledge rights for Car Festivals in Thiruchendur Temple for Athitha Nadar families which was happening without any hindrance.For the Grand 12 days Masi Thiruvizha festival at Thiruchendur, the community partipation in South Tamilnadu is very unique and binding the social groups to work towards common welfare causes.Kayamozhi Athitha Nadarhal Arakattalai Mandahapadi committee organises functions 6th and 7th day of the Masi Festival.On the 10th day of the Festival the presiding Lord of Thiruchendur temple makes a special appearance in Thirunelveli Dakshinamara Nadar Sangam, in Sannidhi Street, Thiruchendur. Sevaral lakh people congregate for the Masi Thiruvizha in Thiruchendur Several Thousands of devotees offer worship at the car festival of Sri Subramaniawamy temple at Tiruchendur on Masi magam day. The car festival at one of the six abodes of Lord Muruga is inaugurated by a Athitha Nadar Clan for the past sevaral centuries after performing rituals like Pali-vidalai eridhal etc.. It is believed that Athitha Nadars contributed the fund for the making the car be selling a local vareity of seasame seeds grown in their family lands. All the contribution for decorating the Car during Car Festival was also sponsored by Athitha Nadars.In the month of Ippasi, when ritual for Lord Subramaniya's marriage is performed, Athitha Nadars perform the ritual for the Groom side with offering Thirumangalyam and Wedding Feast. The Bride's side Wedding Feast is arranged by Nattathi Nadars the next day.Restablishment of the Power of Lord at Thiruchendur:The history of Dutch pirates who had stolen the idols of Lord ArumugaDutch pirates who looted this temple during 17th century (in 1649) had landed in Veerapandian pattinam near Thiruchendur and captured Portugese Church and Thiruchendur temple. When the Dutch were ordered to leave Thiruchendur Temple premises by Madurai Nayak King, the had broken the granite statues and taken away Panchaloka idol of Arumuga Peruman to their ship. Suddenly there was heavy storm and rain and storm.Being afraid of this sudden development they tied the idol in a rope and dropped it in the sea. The storm stopped immediately. The devotees were worried over the missing of Arumugha Nayanar in the temple. Senthilandavan appeared in the dream of Vadamaliyappa Pillai, an ardent devotee of Lord Muruga and also a renter of Tirunelveli district and showed the place in the sea where he is lying.Vadamlaiyappa Pillai informed this to Athitha Nadar who was a large donor for the various services in the Thiruchendur Temple.Vadamlaiyappa Pillai, Athitha Nadar along with some Parthavar Fishermen rushed in a boat to the spot with some people where lemon was floating and Garuda was flying over the spot. They dived and took the idol.The incident took place on Friday 29th Thai in the kollam year 829. ie.1653 A.D. This fact is known from inscriptions.

Minnadi Nadar of Mallankinaru

Sat, 02 Dec 2023 02:38:19 UTC

The God of the poor people of Mallankinaru VillageThiru Minnadi Nadar who took several efforts to establish MNMSPS School, MallankinarBy - Dr.P.Karuppanan M.A.Ph.DThiru.K.P.M.Minnadi Nadar is the ever divine light of Mallankinar. He was born in a poor family. He had minimum education and a very little financial condition. With his untried toil and the sustainable support of the distinguished persons in the society and of the high government officials, he got a position which was appreciated by all. He rendered many selfless services like Kamaraj, the great leader of India. Not only did he like the good life of nadars but also liked the same to the people of other communities.No one could either refuse or reject that many great personalities like Mr.M.S.P.S.Baskar B.A, Mr.M.S.P.S.Raja B.Com., Virudhunagar and a bus owner Mr.K.S.Shanmugavel Nadar and a Tahsildar, Mr.Mailerinathan, Aruppukottai had made him to reach such a reputable position. It is not an excessive statement that these luminaries had shown him many best guidanceâ€™s to his victorious social and public activities, bailing unbounded financial support out to him to fulfill his demands for the other needy people without considering the time, place and the matter with which he meekly appeared before them. Moreover he had also learnt some best tenets for his personal life. (He dedicated his life for the sake of MNMSPS School, Mallankinar. He passed away in 1976).Thiru.Minnadi Nadar got from great kind-hearted donors the financial assistances and school material for the children.This swamy worked hard for founding the M.S.P.Senthil Kumara Nadar High School, Local Public Library, and Telephone Connection to the Post Office, Mallankinar Railway Station, Iyyanar Spinning Mills and the Hindu Match Factory in Mallankinar. As a result of his good activities these organizations and the people therein have been developing in different shape and color day to day.It was his dream that the M.S.P.Senthil Kumara Nadar School should be upgraded as higher Secondary School. His dream was not fulfilled till his expiry (Now the school is a full-fledged Higher Secondary School).Long lives the Name of Minnadi Swamy â€¦.!!! (Translated from Tamil Dr.P.Karuppanan M.A.Ph.D)Courtesy:The Souvenir brought out in Tamil on 15-04-1981 at the auspicious ceremony of unveiling the statue of (Late) Thiru.K.P.M.Minnadi Nadar and the opening ceremony of the pearl building of the Hindu Nadars at Alagapuri, a tiny village near the Highways from Aruppukottai to Tuticorin.

Our ethnic cuisine

Sat, 02 Dec 2023 02:54:21 UTC

Taste of ethnicity - Nadar cuisine combines the rich culinary skills and history of the communityWhen an art lover looks at Michelangelo's David he/she sees not only an exquisite sculpture, but also how the sculptor's association with stone quarries and the muscled labourers has influenced his work. The same can be said of food too. It cannot but be influenced by the personality of the cook. So what happens when a community itself is represented through food? It's just awesome!Along with mutton, prawn and potato, you get a taste of the tradition and the aspirations of an enterprising community in Tamil Nadu, the Nadars. To start with, a sip of pathanir tells you about the past. The Nadar link to palm tree sap goes right back to their Shanar roots and their traditional occupation of planting palm trees and living off the products.The man who is showcasing this cuisine, Jacob Aruni, Kongunad food specialist, does not hesitate to acknowledge the contribution of the three housewives, Rani, Vimala and Sigappi, who helped him collate the recipes for the festival. And he has done it in style. The result: Vimalakka kari saalna, Sigappi vazhaipoo saatham and such! Between Vimalakka's and Sigappi' s dishes my taste buds were in a whirl. Finally, the Vazhaipoo rice won the crown by a small margin. Every dish has a distinct personality.Coming back to Saalna, this ethnic version of stew has more than just mutton in it. It has a generous dose of history too. It's a testimony to the colonial impact on the community, whose fortunes improved in the 19th Century when cotton cultivation was promoted by the British after the American supply stopped, in the semi-arid tracts of interior Tamil Nadu.This titbit ought to make that already delicious stew irresistible!Even if you go merely by your nose and tongue, Sigappi kozhi serppu, Sattampillai meen kozhambu, cauliflower kothu idiappam and vengaya serppu will entrance you. Want more? Then there is the seductive Manohari or sautÃ©ed potato mash, and vendakkai mayakkal that truly live up to their names.Seeranis and jaggery based sweets will complete the `mayakkal' job on you, at the end of the dinner. By - MARIEN MATHEWRegional goes local - Away from academia, a professor chef enters the kitchen to gives an authentic taste of Nadar cuisine (By Paromita Chakrabarti)Craving for a south Indian meal? Fingering down your takeaway's menu card for spicy chettinad chicken or idli sambar? Wait, you might like to step outdoors to test some local ethnic cuisine from down south, like what Tamil Nadu's coastal community of Nadars has to offer.The Nadar food can quickly dispel any standard notion you may have about southern food. First, not all of south Indian meals are spicy.Second, Nadar food, as consumed by the trading community, is generally mild in texture and offers a wholesome range of meat, fish and vegetables.Chef Jacob Sahaya Khumar, who is a professor at Coimbatore's Cherraan's Arts & Science College, has taken care to rope in all the important features of a traditional Nadar meal. He visited their homes in southern Tamil Nadu and Kerala to come up with a wide selection of dishes after researching for nearly a year . ``In most of the masalas, dal is the common base, to which they add dried green chilly, ginger, coriander seeds,'' says Khumar.Since the community lives close to the sea, fish forms a major part of their diet and most of their dishes are tempered with fish fat. We started off with the appetizers â€” Kanya Kumari Meen Varuval, deep-fried seer fish marinated in cumin-fennel paste, and Sigappi Yeral Varuval, which were again marinated prawns fried in coconut oil.The seer fish tasted no different from the regular fried fish at home, but the prawns rolled in a chilly-flavoured batter melted in the mouth.If you are a vegetarian, you could try Sigappi Payaru Thanni a mild mixed lentil soup or Poon kothu (deep-fried cauliflower florets).For the main course, one can choose the soft Poritha Paratha and Vimla Akka KaFor the main course, one can choose the soft Poritha Paratha and Vimla Akka Kari Saalna , a coconut-flavoured lamb curry that leaves you wanting for more. The Kyema Kothu Paratha, a variation of a chicken roll but filled with minced meat, would be thumpingly approved by protein fans.For vegetarians, there is the Kovil Patti Mulangi Biryani, a unique biryani made with diced radishes, and served with Kaai Masiyal, a mild minced vegetable preparation that magically keeps all the flavours of vegetables like aubergine and cauliflower intact.Nadar food - For that unique tang and an exotic cuisine from kitchens of the southSOUTHERN SPICE Nadar cuisine stands out for its hand-pounded spices and herbsCuisine from the southern Tamil Nadu, Tuticorin, Madurai, Nagercoil, Virudhnagar and the vicinity stands out for its unique flavour that comes from usage of freshly hand-pounded spices, red meat and the spirit of innovation - as they toss popular dishes from the mainland and neighbouring Kerala with a typical Nadar touch.Bringing the best of over 900 recipes that came out of the study of the region by Jacob Sahaya Khumar, head of the department, Cherraan's Arts Science College, Erode,.Due to the research, we will be able to preserve the Nadar cuisine recipes in a docket form. Otherwise, it would have become extinct. People did not know that such an exotic cuisine exists," says a Chef .Offering insights into the fare, Chef Khumar says, "there are six special masalas that go into the making of various dishes. The food is rich â€” mutton is a delicacy that is tempered with mutton fat. For desserts, rice flour fermented with toddy and sweetmeats made with palm tree jaggery are popular." So much for calories, but the cuisine offers a plethora of flavours â€” from a chicken made with garlic to bell pepper-flavoured meat vadas called Kari bondas.Kaima kothu parotta is a meal by itself, mildly spicy and zestful churma with mince meat. For the experimental folks, worth the try Vimalakka kari saalna â€” a coconut-flavoured lamb curry that goes well with a Vrudunagar parotta or the banana stem, flower and fruit combined Thalai Vaazhai biryani.Vegetables are used differently in the Nadar cuisine. Ever heard of a chicken and eggplant curry? Well, it tastes good. Kasa kasa thengai saalna is a vegetarian curry made with poppy seeds. Much like the yin and yang from Chinese culinary tradition, one finds khus khus offset with coconut here. The spicy cuisine is typically accompanied with rice wine. (By -SYEDA FARIDA)Nadar food â€“ Tamil Kings regional cuisine from South India. (By: SULEKHA NAIR)Nadar cuisine, after all the European and the oft-heard popular Indian regional cuisines we had sampled, let's explore this. The Nadars, a business community, trace their ancestry to the Pandya kings.Chef Jacob Sahaya Khumar, from Cheriaans Arts Science College, Kangayam, Tamil Nadu, says, it appeals to urban tastes. It does, largely due to its milder taste and a distinct flavour from the hot preparations of southern India. The spices used are dry coriander seeds and ginger. Chef Khumar has sourced about 800 authentic recipes.Did you know, five Nadar families hold the secret to five authentic masalas which pep up the cuisine?In a manner of thanksgiving, some dishes are named after the elder sisters (akkas)from these families. The Nadar cuisine veers towards non-vegetarian and lamb is a favourite, present in everything except desserts. The chef has ample varieties for vegetarians too.Nadar cuisine begins with a jaggery sweet. Chef Khumar says this is so to satiate the taste buds. Also, sweets limit the quantity of food taken after it is consumed as the first course.Among the starters, poon kothu , cauliflower florets marinated in Nadar masala powder which may be spiced up with one of the four chutneys served on the silver thali.The saattam pillai kozhi varuval, deep fried chicken cubed marinated in masalas, is like a chicken pakoda without besan coating. Sip coconut water or butter milk and munch on pappads throughout the meal.The soup, or charu, is had as a brunch traditionally.The vegetarian soup, kaai kari rasam , a combination of mixed vegetable and tomato soup by Rani akka, left a lot to be desired. The Vimla akka kari saalna , a coconut-flavoured lamb curry is another treat. You can eat it with a deep fried poritha, a crisper version of the more familiar paratha and served differently. Or have it with appams or flavoured rice. There are many sea food dishes to choose from. Nadaresque has also included the latest trends of the mushroom fried rice.End the meal with desserts like the kara patti seerani, made with black jaggery and rice flour. Or sip the delicious payasam. If food be the key to a man's mental make-up, check out the Nadar food to help tune your business acumen.A sumptuous spread fit for kings- Chef Sitapathi of the Chancery Pavilion shares some ancient but delicious Nadar recipes with us Despite its rich culinary tradition, several south-Indian speciality cuisine are getting lost in the fast-changing world of global cuisine. One such little-known cuisine is the Nadar cuisine from Tamil Nadu. Nadars were the ancestors of the famous Pandya kings. They lived from 1529 AD in Madurai, Tuticorin, Virudhunagar, Sivakasi, Nagercoil and Pollachi. They were known for their culinary expertise and their food was considered special as they had served the Pandya kings who apparently were great fans of the Nadar dishes.The Nadars also use a lot of coconut and coconut oil in their foods. Here are three recipes of Nadar food that you can try out.Vendai Mocchai MandiIngredients: Lady fingers (diced) 100 gms; Double beans ( soaked overnight ) 100 gms; shallots (peeled) 40 gms; Small onions (diced) 50 gms; Tomatoes (small diced) 40 gms; 3 green chillies slit; Till seeds 5 gms; Coconut 1; Cashew nuts 10 gms.For tempering: Mustard seeds, Cumin seeds, Fenugreek seeds, Curry leaves, Gingely oil, Salt to taste, Tamarind juice 25 ml; Chilli powder 5 gms; Turmeric pwd 2 gms; Cumin pwd 5 gms; Coriander pwd 5 gms; Fenugreek pwd 5 gms; Ginger garlic paste 10 gmsMethod: Boil the double beans and set aside. Heat oil , add the tempering and shallots and onions, sautÃ© well add green chillies and ginger garlic paste. Add powdered masalas and mix well, add tomatoes and some water, stir well. Add the lady fingers and boiled doublebeans. Add tamarind juice and ground paste. Add more water and simmer for 10 minutes. Add the seasoning and garnish with chopped coriander leaves.Vazhapoo Avaraikkai MasiyalIngredients: Banana flower 1 no; Flat beans 100 gms; Green chillies (chopped) 2 nos; Ginger (chopped) 10 gms; Onion (chopped) 50 gms; Tomatoes 40 gms; Coconut (grated) 20 gms ground paste; For tempering: Cumin seeds 10 gms; Mustard seed 5 gms; Curry leaves a few; Garlic chopped 10 gms; Fennel 2 gms; Gingely oil 25 ml; Salt to taste; Cumin pwd 10 gms; Coriander pwd 10 gms; Turmeric pwd 2 gms;Method: Clean the banana flower and chop. Cut the flat beans into small dices and blanch. Heat oil and add the tempering with the fennel seeds. Add onions and chopped ginger garlic and sautÃ© well. Add the powder masalas and little water stir well and add the tomatoes.Add the banana flower and sautÃ© well. Add the coconut paste. Mix in the flat beans and check seasoning. Garnish with chopped coriander leavesKatthirikkai Murungaikai PiratalIngredients: Brinjal 3 nos; Drumsticks 2 nos; Onions 1 no; Tomato 1 no; Curry leaves a few; Peanut 10 gms; Coconut grated 20 gms. For tempering: Mustard seeds, Cumin seeds, Fenugreek seeds, Whole red chillies Ginger garlic paste 15 gms; Salt to taste; Gingely oilMethod: Dice the brinjals and cut the drumsticks into 2 inches. Chop the tomato and the onions, heat oil, add the tempering, add onions and sautÃ©, add brinjals and drumsticks and sautÃ© well. Add ginger garlic paste and the powder masala mix well. Add the tomatoes and stir well.Add water and salt. Simmer it until the vegetables are cooked. Add ground masala, stir some time and check the seasonings. Garnish with chopped coriander the ethnic staple of kings and queens of eras gone by.No onions, refined oil or boiled rice - at this food carnival, it is all about home-ground masalas (spices), extra dabs of ground pepper and fresh country vegetables. According to a culinary expert, "These ancient dishes are gradually fading away from our regular cuisine and festivals such as these will help for the younger generation know more about them."Ethnic cuisine Apart from being healthy, it's interesting to see and taste the kind of food our ancestors used to live on. Even the biryani (rice cooked with meat or vegetables), chicken masala and mutton curry have their ancient substitutes in the ethnic cuisine.And if one has a hard to please sweet tooth, then there are a variety of ancient sweet dishes to sample including paruthipaal and karupatty halwas. Says Chef-Nadaar and ancient cuisine, Jacob Sahaya, "The most popular dish is always crab simply because people love it. On the vegetarian side, it's country vegetables like broad beans and snake gourd that have the most takers.Then there are sweets made of cotton seed milk that are popular."After all, this stretch of land around Sivakasi, Sattur and Virudhunagar of former Ramanathapuram Jillah is one of the driest across Tamil Nadu â€” a far cry from what it wouldâ€™ve looked a century ago when cotton cultivation used to be its economyâ€™s mainstay before it faced a climatic change and rains began desÂ¬erting the place. Till 1920s, this southern Tamil Nadu belt used to grow cotton in a big way and Nadars established dominance in the Cotton Trade and export to Britain. But as rains lessened, it shifted to tobacco cultivation â€” till drier climate prompted Ayya Nadar and Shanmugam Nadar to establish match works units in 1940, and then diversify to crackers, again, as a cottage industry

Nadars Struggle for Rights of Public Water Tanks I

Sun, 03 Dec 2023 22:36:40 UTC

Mariappa Nadan And Ors. vs Vaithilinga Mudaliar And Ors. on 15/1/1913A suit in 1913 was brought by seven Shanar residents of Kalloorani village in the Ramnad zenindari as representing all the Shanar community against all other Hindu caste people for the following reliefs:(a1) A declaration that the Shanars (or Nadars,) are entitled to the use of a tank (Niravi) about 150 feet by 150 feet called Alagiri Naiker's tank in the said village;(a2) that the Shanars are entitled to use the well situated within the tank; and(a3) that they are entitled to use a second well situated close to and to the south-east of the said tank; and(b) a permanent injunction against other caste people obstructing the Nadar caste people in using the tank and the two wells.District Judge had to decide, as follows: "Whether the Nadars are entitled to the use of the plaint niravi and well for drawing water for drinking purposes and for the use of their cattle and also for their use in connection with religious ceremonies."He decided the question in the negative and dismissed the plaintiffs' suit.The final conclusion that the general public (including the Shanars, Muhammadans and Christians) have a right to use the plaint tank water and the water of the well therein for the usual purposes to which such tanks are used in villages and that the defendants have failed to prove that the tank has been dedicated (either by express dedication or by long practice, acquiesced in by the other cast's and communities) to the exclusive use of the higher castes among the Hindu community. I would, therefore, give a judgment for the plaintiffs declaring the right of the Shanars to the use of the plaint tank and the well in its bed while dismissing their claim to draw water from the outside well or to use it directly for any other purpose

Nadars Struggle for Rights of Public Water Tanks II

Sun, 03 Dec 2023 22:41:37 UTC

The judgement of well-known Kamudi cases Sankaralinga Nadan v. Raja Rajeswara Dorai.The Shanars, as a class, have, from time immemorial, been devoted to the cultivation of the palmyra palm and to the collection of its juice and the manufacture of liquor from it. Their own local traditions connect them with the toddy-drawers of Ceylon whence the Tiyans, or toddy-drawers of the West Coast, are also supposed to have immigrated; there are no grounds whatever for regarding them as of Aryan origin.Their worship was a sort of demonology, and their position, in general social estimation, appears to have been just above lower castes and below that of Vellalas, Maravars and other cultivating castes usually classed as Sudras, and admittedly free to worship in the Hindu temples.In process of time, many of the Shanars took to cultivation, trade and money-lending, and to-day there is a numerous and prosperous body of Shanars, who have no immediate concern with the immemorial calling of their caste. In many villages, they own much of the land and monopolies the bulk of the trade and wealth. With the increase of wealth, they have, not unnaturally, sought for social recognition and to be treated on a footing of equality in religious matters. In a few individual cases in Tanjore and other Districts away from Madura, they appear to have, to some extent, succeeded, but the general attempt of the caste to force itself to an equality with the better castes in social, and religious matters, has been fiercely resisted in the southern Districts and especially in Madura, where serious rioting and loss of life have resulted.Their status, as above stated, is abundantly borne out by all the best authorities who have written on the subject. No doubt, many of the Shanars have abandoned their caste occupation and have won for themselves by education, industry and frugality, respectable positions as traders and merchants and even as Vakils and clerks, and it is natural to feel sympathy for their efforts to obtain social recognition and to rise to what is regarded as a higher form of religious worship, but such sympathy will not be increased by unreasonable and unfounded pretensions, and in their effort to rise the Shanars must not invade the established rights of other castes. They have temples of their own, and are numerous enough and strong enough in wealth and education to rise along their own lines, and without appropriating the institutions or infringing the rights of others, and in so doing they will have the sympathy of all right-minded men, and, if necessary, the protection of the Courts."In the treatment of the Nadar community by the castes alleged to be of higher caste status, there can be no doubt that Hindu custom is slowly changing for the better, and while Courts should not interfere with customs which have crystallized and become very rigid, they may well refuse to recognise usages which had lost their original binding force and which are sought to be revitalised by the uprising of a factious or sectarian spirit in particular restricted areas.

Nadars Struggle for Rights of Public Water Tanks III

Sun, 03 Dec 2023 22:43:41 UTC

In respect of the treatment of the Nadar community, the custom varies in a perceptible, though not in a very wide, manner, in different localities in the Presidency. Even in the same District, the custom obtaining in villages is certainly more rigid than the custom obtaining in large towns. The custom obtaining in places where the Nadars have mostly dropped their usual caste occupation is again naturally more liberal towards them. Even in villages, if there is practically only a single biggood water well and the higher caste inhabitants are in a great minority, that big well is used by all castes indiscriminately, except the Sudras, whose pots are supplied by the higher caste men or women drawing water for them. 'In some social matters, the Shanars are treated as if there was no distinction between them and the Sudras, while in other respects, their treatment is full of what might almost be termed inconsistencies. But then caste and religious questions cannot be considered in a too rationalistic manner and, as I said before, if a Hindu custom is not too irrational or immoral and has been definitely and clearly established as prevailing for a very long period, Courts should give effect to it.The Brahmins have a Perumal temple. The other caste people have a Pillayar temple. The water for the Abishekam of the idols in these temples is taken from the plaint well,--The Mariamman idol (worshipped by the Nadars) is taken to the suit well to have water sprinkled on it. If lower communities used the water in this well, we could not use the water in this well for the poojah in the Mariamman kovil. When Manajneer is sprinkled on the Mariamman, the Pandaram takes water from that well. The Pandaram is not a Nadar. He is a man of higher caste."After this, it seems sufficient to say that the parol evidence on the side of the plaintiffs to the effect that they were allowed till recently, and enjoyed the right, to draw water directly from this well, [though the Pillais and other castes connsider them (Shanars) as a polluting caste], was rightly rejected by the lower Court as false. There is reliable evidence to show that after the Shanars in the year 1906 taking advantage of a magisterial order, drew water directly from this well for a few days, a purificatory ceremony had to be performed before the higher castes could use the well again. The custom of excluding the Shanars and the still lower castes from directly drawing water from this outside well must, therefore, be upheld by the Courts, whether it appears quite reasonable to civilized nations or not Having regard, again, to the attempts of the Nadars in the Madura and Tinnevelly Districts from at least 1897 (as shown by the history of the Kamudi temple case ) to aggressively establish their right as of equal caste status with Pillais, Mudaliars and Maravars and the counter-attempts of the latter castes to thrust back the Nadars to lower and lower levels, the documentary evidence on both sides, which has come to existence after 1897 and especially during the pendency of this suit, is also of very little weight.

Nadars Struggle for Rights of Public Water Tanks IV

Sun, 03 Dec 2023 22:45:52 UTC

the sentiment of the higher castes against the Shanars is not of the same uniformity of harshness in all villages and is modified by the factors as to the well being practically a tank with steps leading into it, the existence of only one drinking water well in a village, as to the well being a deep wide one irrigating a garden and whose water is, therefore continually baled out and purified and so on. Bat there is no evidence on the defendant's side that in any other of the numerous villages to which the evidence relates, a public tank on Poramboke site has ever been reserved for the higher castes alone though in the case of public well, such reservation is not unusual. We have had the evidence recorded in this case as to the custom in the neighbouring villages fully discussed and analyzed before us.The evidence is wholly confined to wells and to private tanks and throws no light on the right, prima facie existing in all castes including lower castes to the use of a public tank into which cows can walk to quench their thirst.The Shanars have got their own oorani (Kalkulam oorani) near their quarters, in 1875, and it was noted that the plaint oorani was used by the higher castes, in 1885, the Shanars wanted to bathe in the tank after a death pollution and to take water from the tank to be used in washing the corpse but were prevented from doing so and there was a riot, (d) about 1906, a Shanar household took water for neermalai (bathing of corpse), evidently from the well inside the tank.There was a case in 1885 also about this well, that the Nadars had no necessity to use it as they have their own tank and wells near their quarters and that they should be bound over to keep the peace.The Shanars have, no doubt, a tank of their own near their quarter of the village. It is probable, therefore, that unless the water therein dries up (the evidence being to the effect that it holds water for only about six months in the year), they never go near the plaint tank to water their cattle or to fill their pots with water for human consumption. But this cannot deprive them of their common law right to the use of a public tank when it is of not inconsiderable size.It has left the impression in my mind that the higher castes (as a whole) did not intend in 1885 or 1891 to deny the right of the Shanars to use the plaint tank water on ordinary occasions but only to bathing in it when they were under death pollution. (The higher castes failed in their attempt of 1891). In another neighbouring village (Puliyuran village), the Pillais, while admitting that the Shanars had a right to bathe in a tank, (fed by a large spring) on all ordinary occasions, attempted in 1903 to prevent the Shanars from bathing while under death pollution.

STRUGGLE by community through literary efforts -I

Sun, 03 Dec 2023 22:52:33 UTC

The community folk struggle to elevate social status by aiming to attain the status of VALAMKAI UYARKONDA IRAVIKULA KSHATRIYA societySeveral Nadar community prominently fought for attaining this statusThe chief community people included Samuel Sargunar Nadar (1850-1919) (who worked as a Sub Registrar in Chinglepettu district), Y.Gnanamuthu Nadar (who worked as a clerk in District Court, Thinnevelly , Cornelius Nadar (who worked as a clerk in Salemâ€™s collectorâ€™s office), A.N.Sattampillai, Nabhi P.V.Pandian, son of Sattampillai.Some of the early literary works by Church Ambassadors, Christian missionaries and Europeans stirred the caste consciousness among the educated Christian Nadars who brought out pamphlets and booklets on the glorious past of the Nadars.- Edgar Thurston â€“ Caste and Tribes of South India (Madras 1909 Vol VI, pages 366-367).- Winfred - Shandror Kula Marapu Kattala, madras 1874; page 213.- John Chandler, 75 years in the Madras Mission ( Madras 1909) page 23-25- Report of the Madras Church Conference Feb 24, 1876 Page 14-15- Bishop Caldwell â€“ The Thinnevelly Shanars, 1857Since 1857, several literary works were initiated by Native community folk to provide evidence against the description of community in Bishop Caldwellâ€™s literary works. The chief among them included Sattampillai of Nazereth whose unpublished work on Nadar caste followed by about 40 books, several pamphlets and leaflets, periodicals, monthly magazines and daily newspapers.The wealth earned by Nadar merchants was considerably spent on developing and publishing these literary works apart from several community people volunteering to research, analyze, write and publish.

STRUGGLE by community through literary efforts â€“II

Sun, 03 Dec 2023 22:59:34 UTC

Samuel Sargunar published a pamphlet titled â€œDravida Kshathriyaâ€ and another one titled â€œBishop Caldwell & the Thinnevelly Shanarsâ€ in which he explained the Shandrar terminology and Dravidia Kshathriya linkage of the community. Later on charges of publishing pamphlet against one Senthilnatha Iyer, he was imprisoned. He became a martyr among the community folk.Sargunar highlighted the connection of Enadhinatha nayanar one of 63 apostles of Lord Siva to the community.Y.Gnanamuthu Nadar also brought out through literary works on highlighting the Kshathriya status through article such as Shanars as Kshathriyas in May 19, 1883.Corlenius Nadar, brought out a mythological literary work about the community titled Amarar Puranam went beyond Dravidia Kshathriya lineage to linkage to Vedic Gods.The newspapers that were brought out for the communityâ€™s uplift and social welfare includedVijaya Vihadan; Dakshina Dipam; Pandiya Kula dipam;Dravida Abirami; Gnanodhayam; Sachithanandam;Kodar Kulam; Nadar Nanbanâ€œShanar Characteristicsâ€ was widely published and the chief article was published in Madars Mail dated July12, 1899.S.A.Muthu nadar with the support of Aruppukottai Nadar Education Association brought out Nadar kula mithran in 1910s and 1920s.K.Shanmuga Gramani brought out the works on Shandrarakiya Surya Chandra Vamsa Paramparai Saritram (1889, Madras )T.Vijaya Doraisamy Graminiar published the voluminous literary manual titled â€œResearch on World Nadarâ€ â€“ A manual relating to the kingly community (1927). He was also instrumental in bringing out a monthly magazine called Kshathriya Mithran from Madras .In 1910 Nabhi P.V.Pandion, Son of Sattampillai supported with literary proof for the higher status of Nadar community to Governmental authorities.S.A.Siralinga Nadar published his article â€œOur Peopleâ€ in Kshathriya Mithran, VI (1925-26)Ramalinga Gurukkal and V.A.Kumaraiya Nadar, brought the book on â€œthe Nadar Kings and the Naicker Kingsâ€ (Thirumangalam & Virudhunagar â€“ 1937)

Kamarajar Jayanthi and International Nadars Day -I

Sun, 03 Dec 2023 23:11:44 UTC

The International Nadars Day is celebrated annually on 15 of July that is the Kamarajar Jayanthi day. How this transformation passed on to our society.It rarely happens in history. And none would admit openly the positive spin-offs of caste for fear of being on the wrong side of political correctness. Kamarajarâ€™s own castefolk were in the social dumps in 19th century. The Nadar communityâ€™s remarkable rise to economic glory of the present is a success story directly attributable to its caste cohesiveness, that cut across even religious faiths. Many cases of caste spawning economic growth and thereby social status can be listed. Kamarajar who built his own political clout in Congress initially with out his own family and community support. The community to which he belonged was in support of British Raj officials in the late decades of nineteenth century and in the 1920s & 1930s was leaning towards Self Respect Movement and Justice Party initially. The community in south Tamilnadu enmass supported Congress movement after 1939 when the Temple Entry Act was enacted to favour entry of the lower communities in Madurai and Thiruchendur temples and specifically only after realizing the appeal of Mahatma Gandhiji and selfless charisma of Kamarajar.But it is very late realization and Tamilnadu will never recover from the loss of services of the Unselfish leader of this stature who left a net asset of Rs. 142 & 4 set of Khadhar dresses during his death. In less than 4 decades, the people of Tamilnadu witness the current affluential political parties are able to deliver to each voter of the State a fund for personal wealth which amouts to more than 10 times the net worth of Kamarajar.Very few people campaigned in general elections for 2009 highlighting the simplicity and greateness of Kamarajar's services In the future election there will be hadrdly any one to remind the virtues such as simplicity, humbleness and other facts about Kamarajar to the common public country of Tamilnadu.Perunthalaivar Kumarasamy Kamarajar - A Noble National stonemasonIn the beginning of the 20th century, the vast majority of the Nadar community were suppoters of Self Respect Movement, parties supproting the downtrodden and suppressed Nadar community under the leadership ofWPA. Soundarapandian : the first President of Thandai Periyars `Suya Mariyadai Iyakkam. It's not without reason that the self-respect movement of the Justice Party and Dravidian parties succeeded in Tamil Nadu,and its various manifestations ruled the roost at the height of the socio-political churning of the society.The nawab of Arcot giving away revenue collection rights to the British East India Company in the mid-eighteenth century meant that a region with no great kings or kingdoms came under the British rule. And along the way, jobs-on-merit at the hands of the alien ruler meant equal opportunity for equal talents in a race for the survival of the fittest.If the need for societal spread made the non-brahmin movement adopt education and employment as its `equaliser-slogans, the attainment of this goal, first with the formation of the Justice Party and more so with that party coming to power in the 1919 elections, made the movement itself near-redundant. The Communal G O of 1921 and its later-day modifications, all formalising and legitimising the non- brahmin movement demands for reservations in education and employment, benefited only the non-brahmin upper castes initially.

Kamarajar Jayanthi and International Nadars Day - II

Sun, 03 Dec 2023 23:14:02 UTC

In the home town of K.Kamarajar then known as Virudhupatty was the fort of Justice Party followers who spread the message of Self Rspect among the downtrodden but wealthy Nadar community. The Virudhunagar hosted the 3rd self respect coference and first women Self respect conference with total success with the support of the affluent Merchant community of the town and neighbourhood towns. When young Kamarjar, who was penniless as he was not involved in any business, but was attracted by Congress Movement, and he faced repeated antagonism within his own wealthy community members in home town for about 2 decades. He had to undergo through insults such as Veshti stripping, threat to his life by Justice Party stronghold areas at Virudhunagar, Pattiveeranpatti etc.Pasumpon Muthuramaliga Thever was responsible for developing a strong base for Congress Movement in South Tamilnadu during 1930s and 1940s. At Virudhunagar too, Pasumpon Thevar ensured he provided great moral support to Kamarajar's actions for development of Congress party whenever required till 1937 when Kamarajar was given a prominent place in Congress Party with support of Thevar. However Thevar was later influenced by Netaji Subash Chandra Bose and slowly drifted towards the ideals of Forward Block. During !940s and 1950 Kamaraj was wrongly projected as antagonist towards Thevar as both were working in different ideologies, but they fail to note that it was Thevar's initial support that developed Kamarajar's skills and clout in Congress.It was a single youth Kamarajar's efforts to slowly spread the message of Nationalism to develop the movement for Congress after the Temple Entry Movement allowing Nadars to emples in 1939 in the dravidian heartland and slowly win over the people of Tamilnadu between the after 1937 to bring the downtrodden community people in the national mainstream.If the Justice Party could fill the political vacuum and use its own presence to ensure equality in education and employment for the non-brahmin upper castes, `Periyar necessarily had to demythify the social status of the brahmins drawn mainly from religious edicts. The intermediary castes and the harijans, the later-day backwardsand the scheduled castes respectively to whom education and hence, non-farming, formal employment were alien, were left mostly untouched.It was thus left to `Periyar E V Ramaswami Naicker to take the non-brahmin movement to the masses for social revolution, a decade and a half after Gandhi had succeeded in doing so with the Congress movement

Kamarajar Jayanthi and International Nadars Day - III

Sun, 03 Dec 2023 23:16:22 UTC

Once the `brahmin question was settled, then naturally came the divisions within the non-brahmin segments.The `Periyar factor and the post-Independence socio-economic reforms, particularly during the chief ministership of the late K Kamarajar has since ensured the spread of education to all social grades, economic well-being and consequent social awareness among the lower strata of the non- brahmin segmentsLater with the influence and charisma of Kamaraj, even his own few left over community stalwarts in South Tamilnadu abandoned Self-Respect Movement's new avatar Dravida Kazhagam & its later offshoots to enmass support to Congress movement in the late stages of freedom struggle and then during Congress Rule in the state.The evolution of Legendry Mass Leader of Poor:Kumarasamy Kamarajar was humble and poor in a backward area . He belonged to one of the most depressed castes of Hindu society. His schooling lasted only six years. He was barely fifteen when he heard of the Jallianwala Bagh massacre which was the turning point in his life.Kamarajar became an able organiser in mobilizing people for public meetings addressed by patriots to take the people from Self Respect aspects to national mainstream. Appreciating his skill, Satyamurthi took him under his fold. In 1931 PCC Congress Conference, Kamaraj influenced to ensure Sathyamurthy became Vice President along with Rajaji as President. In 1936, Sathyamurthy became President and Kamaraj became Secretary for Regional Congress Committee. He worked hard for the cause of the freedom movement, unmindful of his personal comfort or career. He was eighteen when he responded to the call of Gandhiji for non-cooperation with the British. He carried on propaganda in the villages, raised funds for Congress work and took a leading part in organising meetings.A pre-Independence party like the Congress which had nothing to offer to its cadres except suffering and imprisonment under the British rule, became the home for Kamarajar. In April 1930, Kamarajar joined the Salt Satyagraha Movement at Vedaranyam and he spent most of his youth in jail.He grew fond of books and through interactions with intellectuals in prison Kamarajar developed his leadership skills that proved a valuable asset to him as an administrator in later years of his life.Kamarajar was elected President of the Tamilnad Congress Committee in February 1940 after Sathyamurthy advised to accept the Presidentship and even volunteered to do Committee secretary under Kamarajar's Presidentshp. Kamarajar held that post till 1954.In 1942, Gandhiji started August Revolution or Quit India Movement. There was a great support for the August Revolution struggle at Nadar community strongholds villages such as Thiruchendur, Arumuganeri, Kurumbur, Udangudi and the all the surrounding villages. In the famous Kulasekarapattinam case, where there was an attempt to take away guns from a salt factory, the British officer was killed by the gang that belonged to the locality. Several Nadar community freedom fighters were jailed and tried in court. Two youth Kasirajan and Rajagopalan were sentenced to heaviest punishment against which there was continuous struggle to get them released from imprisonment.

Kamarajar Jayanthi and International Nadars Day - IV

Sun, 03 Dec 2023 23:19:11 UTC

The Legendry unselfish noble statesmanDuring his tenure as Chief Minister, Kamarajar was as corpulent and rustic as Rajagopalachari was ascetic and urbane though Kamaraj knew little English since he had left school as a boy.This transition from one highly educated leader namely Rajaji to another humble and lowly educated Kamarj suggested that India's encounter with democracy might be more than a flirtation. But what turned out to be other way was the Golden Socio-politcal progress for entire Tamilnadu under the ruling period of Kamarajar. But Kamarajar was not in high position as Chief Minister of Tamilnadu in easy environment, which was infact very turbulent due to certain section of people taking up anti-Hindi agitations and Dravidian Movement as the main agenda to tackle Congress Government.To compare the situation of the conditions of then Madaras state, in contrast, as it happened, a democratic endeavour came apart within weeks in neighbouring Pakistan . In East Pakistan (today's Bangladesh ), the aged AK Fazlul Huq led a united front to a big victory in provincial elections in March. He formed a government that lasted only two months before its secessionist- sounding rhetoric provoked its dis-missal by the central government in West Pakistan . The situation in South India (espeically Madaras state) was different, but the social and linguistic diversity out of which Kamarajar rose had some similarities.Though the Congress Party had not done well in Madras in the general elections of 1951-2. Rajagopalachari was able to form a government only with the support of independents and smaller parties. In addition, a resilient Dravidiastan movement which is basically anti-north, anti-upper caste, anti-Hindi movement campaigned for local autonomy or even a separate governing state, ill defined but possibly extending even to complete independence from Indian subcontinent. If Pakistan, why not Dravidistan (land of the southern peoples),was the question raised by few followers & supporters of Dravidian Movement which were essentially offshoot of Self-Respect Movement & Dravida Kazhagam started by E.V.R.Periyar. A `battle for religion is on in Tamil Nad as then the Times of India reported, conoclasts relentlessly preaching godlessness and godfearing people urging the need for piety and faith The din of this verbal jehad is heard even in the remote corners of the city [of Madras] as scores of lectures are held daily at every available maidan or public auditorium either to denounce God or sing His praise. The provocateur was EV Ramaswami Naicker, who had founded the Dravadi Kazhagam with the main focus of anti-Brahmin or anit-Aryan organisation.In the face of above background in then Madaras Presidency, the rise of Kamarajar as a from-the son-of-the-soil leader, who mobilized the masses and revitalised the roots of the Congress in the Tamil areas.He could easily suppress anti-Hindi feelings and anti-upper community movement with projection for mass educational programme and irrigational plans for every village of Tamilnadu, Kamarajar won two elections, held the chief minister-ship for nine years and became president of the Congress Party and the maker of two prime ministers after Nehru's death. Keeping pace with Nehru's visionary efforts at the national level,Kamarajar was instrumental in building many irrigation dams, Several institutions such as Tanjore Medical College , Several industries such as BHEL, linking the villages by all-weather roads and constructing hospitals in remote places. Today he is talked about for making primary education completely free. In fact, he felt that a major part of his life's mission was fulfilled by this one act. Kamrajar had also introduced themid-day meal scheme for the poor students at school based on Annadhanam scheme practiced at several places of Tamilnadu. It helped arrest dropouts. It is now being replicated at the national level.

Kamarajar Jayanthi and International Nadars Day V

Sun, 03 Dec 2023 23:21:21 UTC

But when Kamarajar left Tamil politics to become president of the Congress Party in 1963, the Congress lost its base in society. After Kamarajar, the Congress did not win a state election again in Tamil Nadu. Kamarajar and the Congress Party was let down in 1967 elections by his own Congress Folk who worked against him as Kamarajar was believed to have denied opportunity to K.T.Kosalram for Chief Ministership and favoured Bhakthavatchalam in 1963.Dravida Kazhagam in its offshot form, that went on, in muted form after his ejection, to displace the Congress as the government of Tamil Nadu in 1967.One can observe the plain speaking Kamarjar as a political stone mason, tapping away at a piece of rock, listening and feeling for ways that it will slice or split. No one can ever eqaual the charisma of Kamarajar among the poor masses.Shri Kumarasamy Kamarajar who rejected the idea of entering into family to serve the people through political system of India in pre and post Independance era remained a high integrity personality in his lifetime without counting a penny. When the family elders put pressure on him to enter into matrimonial ties, he not only vowed to remain a brahmachari till the country is free of foreign rule and other economical shortcomings, he also made few more of his friends in his home town to swear to similar promises for the welfare of the nation.When people have ambitions of accumulating wealth, he refused to even allow his partymen to purchase the residence at Chennai where he we residing, as he feared any property in his name would lead to dispute among his relatives in the future.While he hails from a depressed community that gives a high importance to lavish food with varities of curry, Kamarajar preferred a simple diet without salt and spices and ensure he did not succumb to the taste of food to rule him. For this simple reason, he never invited anyone to dine with him at his residence where his food was prepared by his assistance.In the history of political world, no world leader can match to this noble statemanship of Kamarajar. The Tamil community cannot dream of one more political leader to the selfless stature of Kamaraj arising from the state in the near future.He lead a simple personal life based on Gandhian values and upheld the Gandhian values while his ruling in Tamilnadu and later when he was heading the Congress in New Delhi . Later even when Kamarajar had to lose his political power in TamilNadu and sit in the opposition, he still remained a respected national figure both among his colleagues and opponents. Kamarajar died of a massive heart attack on October 02,1975. But the one that came from Justice Krishna Iyer said it all: A common man with an uncommon common sense.The saga of beneficiaries post- Kamaraj period in tamilnadu continue to be limited to previleged and high profiled personalities connected to business and film industries who can manipulate million to billions and trillions and were essentially the offshoot of Self Respect Movement and the ealier Justicve Party in the various new political formats which he coolly kept under control in his influential days.No son-of-the-soil leader from Tamil country of subsequent generation, has the capacity and capability to mobilize the poor masses in the right mass need based economical and socio-political direction for the betterment of this state and the country. The people of Tamilnadu plan to build social schemes in every villages in memory of this great leader to serve the poor and deprived. The society to which he belong realise to celebrate the World Nadars Day annually on birthday of Kumarasamy Kamarajar.

CULTURAL TRANSFORMATION OF NADAR COMMUNITY - I

Mon, 04 Dec 2023 00:18:26 UTC

NADAR is a magical, mystical and legendary title which united several sub sects of related communities under one umbrella who were highly ambitious to develop culturally clean habits with eastern ideologies. The most unifying claim made was Sandror tribe (or noble men of villages) or Sathiriya Warrior Tribe Clan Lineage with allegiance to royal race belonging to â€œSon of Sunâ€ ie, SuryaVamsham. They claim was to return as Sathiriya or Sathiriya Nadar in Census records from 1871 to 1911, however later census official rejected Sathiriya as it was more generic and royal title Nadar was accepted legally.The legendary title Nadar was not in official records till 1921 and was created in records due to cultural caste fusion and proof shown by the community to legal authorities that the community has abandoned their traditional Palm related occupation and changed over to agriculture and mercantilism.In the previous period their forefathers called as Shanars have, as a class, from time immemorial, been devoted to the cultivation of the palmyra palm, and to the collection of the juice, and manufacture of liquor from it. They framed the philosophy that the title Shanar or sanar is shortly derived from the Shandravar or Shandrar or Shandror who formed the governing councils of various villages of yester years during Chera, Chola and Pandya Dynasity.According to Legends, Shanars are called Kaali Puthirar (the sons of Kaali or Bhadrakali,), and this goddess is considered as their tutelary deity.In recent past, Shanars were also treated as untouchbles and even sometimes as the worst category ie unseeables.According to the Thirunelvel Dakshina Mara Nadar Sangam, "The Nadars who until the last quarter of the 19th century were known as 'Shanas' or 'Shanars' were originally based in the two southernmost districts of Tamilnadu namely Tirunelveli and Kanyakumari.

CULTURAL TRANSFORMATION OF NADAR COMMUNITY - II

Mon, 04 Dec 2023 01:20:31 UTC

Nadarsâ€™ caste fusion included major five sub-sects. They are the Manattan, Menattan, Kodikkal, Kavadipurattan and Pulukku Sanan.Various other minor sub sects were also integrated in the Nadar caste fusion process. At the census, 1901, Tollakkadan (man with a big hole in his ears) was taken as being a sub-caste of Shanan, as the people who returned it, and sell husked rice in Madras, used the title Nadan. Madura and Tinnevelly are eminently the homes of dilated ear-lobes also returned as Nadars in the census. Some Tamil traders in these two districts, who returned themselves as Pandyan, were classified as Shanans, and Nadan was entered as their title in census.In Coimbatore and in some market places of Kerala, some Shanans, engaged as shop-keepers, have been known to adopt the name of Chetti in public bazaars but in census records returned their caste as Nadars or Shanars. Also in Coimbatore and other Kongu Nadu region and in Arcot region, Again a small section of Shanars came be known as Muthiriya Moopar(Shanan) the post of chieftains.

CULTURAL TRANSFORMATION OF NADAR COMMUNITY - III

Mon, 04 Dec 2023 01:26:15 UTC

KarukkkumattaiyanThe Nadars who until the last quarter of the 19th century were known as "Shanas" or "Shanars" were originally based in the two southernmost districts of Tamilnadu- Tirunelveli and Kanyakumari. They were generally called as Thinnevelly Shanars or Karukkumattayars or Mannattan.The vast majority section called as Thinnevelly Shanars or Manattan sect were also most widely known as Karukkkumattaiyan. Karukku menas the sharp edge of the palmyra leaf and mattai means the leaf stalk of the palmyra tree. Sometimes, they are also known as Karukku pattaiyan, pattaiyan means sword. These people traditionally lived in Tiruchendur red arid soiled Therivanams where the famous temple of Lord Murugan in the form of Senthil Andavar, the famours Uvari Suyambu Lingasamy, the famous Kulasai Muthu Aara Amman & Gnana Moorthy Eawar are ruling the region.The Nadars during their ascendancy to higher social status claim they have links to the fallen ancient royal pandyas. Considered to be a proud, ancient warrior caste and the initial rulers of the ancient Pandiya Nadu (Pandyan Kingdom). , the Nadars are well known for their bravery throughout the southern part of Tamilnadu. The ancient capital city of Pandiya Nadu, Korkai, is predominantly occupied by the Nadars.After successive invasions from the north by the Kalabhras and other Vadugas on the Pandiyan kingdom, the Nadars were forced out of power and almost became extinct in the 18th century Pandyas. Unlike many other ancient communities who were considered as low castes by the brahmanical classes, they had organized a series of social, legal and administrave battles and campaigns to regaine the elevated status in social hierarchy.The lords of Pandia dynasty were called Maran, Maranadar/Mara Nadalwar.Nattar, Rayan, Nadar, Kshatriya Nadar, Nadan, Nadavaru Nadava, Shandror Kulam, etc and based on this claim the Thirunelveli Dakshina Mara Nadar Sangham was patronized by the Nadar Community.Few endorse the view that Karukkupattayathar are Elite guards, Sivanthi sect are Elite Suicidal army etc..

CULTURAL TRANSFORMATION OF NADAR COMMUNITY - IV

Mon, 04 Dec 2023 01:31:25 UTC

Northern Nadars:Prior to the northward migration of Shanars from Therilands to major settlements such as Sivakasi, Aruppukottai, Thirumangalam, Sathangudi, Palamedu and Palaympatti the bulk of the Shanar population was concentrated in the arid sandy regions or "Teris" of Tiruchendur in Tirunelveli district. The Shanar economy centered on the palmyra palm, then the only commercially viable crop in the region.The untouchable cast of toddes tappers and agricultural labourers, originally called shanans, living in the Rammad districts of TamilNadu emerged as a prosperous mercantile community by the end. of the 19th century.This prompted the Nadars based in Pattiveeranpatti who became very close to British and missionaries on doing coffee trade and owning estates wished to improve their status in the social hierarchy. They started calling themselves as the Sathiriya Nadars and at some places gave more importance to be called as Hindu Nadars with a motive to gain control over Hindu temples management. In 1910 the Nadars of Madurai with the support of Nadars of Porayar and Tanjore formed a 'Nadar Mahajan Sangam' started the process of sanskritiisation by strictly following upper caste customs especially be relinquish the trade on Palm Juice/Toddy/distilling to Arrack, personal refraining from alcoholic beverages, stopping the practices of animal sacrifices in temples, reducing the consumption of meat and other non vegetarian foods and other higher traditions which were crucial to higher status. They also raise Mahmai funds, for educational, religious and social activities.In the 1889, when the Shanans agitated for entry into a temple in Sivakasi, the manager first closed the temple. That was considered a partial victory by Shanans and their opponents. Most opposed to Shanan mobility were the Maravans, their near neighbors in space and status. A "higher" caste, the Maravans could enter the temple at Sivakasi.In the case of the Shanans, the ultimate outcome, for all practical purposes, was to establish a separate subcaste of Nadars, the elite group of Shanans. Almost a huge majority of ' Nadars ' are Shanars by caste, unless indeed they have abandoned caste, as some of them have left the Nadar traditions by becoming dedicated to Christianity.When the Northen Nadars became the landlords (dry land lords!) they developed themselves financially, under the support from brithish traders. As the result, few numbers of sanars converted into Christianity for getting financial assistance.Shanars became expert in well irrigation to cultivate tobacco and its by products beedy, surutu and cigarette (smoking sticks), mooku poodi (nose powder), and also in cultivating in chillies, cotton and strong presence in chillies and cotton trade.

CULTURAL TRANSFORMATION OF NADAR COMMUNITY - VI

Mon, 04 Dec 2023 01:37:26 UTC

Nadar community was noted for its unique community governing council and community leaders called as Nattamai. The Nattamaikarar system was deciding all the family and community matters till 1980s, after which slowly the system was abandoned. Two theories are postulated on early immigration of Nadars to Thiruchedur Therilands, one is from Jaffna Ezham country and other is from Chola Territory through Pandyan kingdomMigration from Srilankan Nadars (Eazha Nadars)Sanars ( Shanars ) are also called as Sandars in Jaffna. The most famous Christian missionary based at Idayangudi, Fr. Caldwell went on to describe their history. He claimed they emigrated from the northern coast of Ceylon, based on similarities in language and customs between the Shanars and the Shandrars of Jaffna (city in North Sri Lanka). Caldwell believed the Shanars entered Tinnevelly via Ramnad (in modern Tamil Nadu), bringing palmyra seeds for planting. It was a strong belief of Caldwell's that the Shanars were not descendants of Brahmanical Hinduism.The Kavadipurattan or Kaveripurattam: They consist of large immigrants from Chola country or the land of Kaveri. These Nadars are generally belong to cauvery belt running from Thuraiyur near Thiruchy to Kumbakonam. In the long history back in Chola Dynasity Enathi ( Enadi) Natha Nayanar, one of the sixty-three disciples of Siva, is described as having belonged to the Shandrar caste in the Tamil work Periyapuranam, Enadhi is generally a warrior expert in archery. Enadhy Natha Nayanar belongs to Chola territory near Kumbakonam. The village Enadhy Natha Nallur still has a temple for Enadhy Natha Nayanar patronized by villagers.The Saivite saint had the resemblance to old Pandiyan titles. Enadinatha Nayanar(Shanar Swordsman who tutored Princes of Chola Territory) Elakulachanrar Enadi( Ezha Kula Chanar Enadhi ). In the Tanjore Manual, the Shanans are divided into Tennam, Panam, and Ichcham, according as they tap the cocoanut, palmyra, or wild date (Pkcenix sylvestris).Shanars of Cuavery belt, the soldiers of the Chola army who partly later migrated to Madurai support Pandiyan army. After Pandyas Lost power, they were pushed in palmyrah groves for their livelihood.Today, due to cultural fusion these divisions have integrated and unified in the Nadar terminology through various intermarriages. Further Nadar Community is the one which has long long back accepted the interreligious marriage, inter caste marriage, inter linguistic marriage and intercontinental marriage as socially accepted phenomena and endorses this social fusion process through endogamy as a natural integration process of a tolerant Nadar society vital for its growth and development.

NADARS TEMPLE ENTRY CAMPAIGN - I

Mon, 04 Dec 2023 04:07:58 UTC

NADARS TEMPLE ENTRY CAMPAIGN: 1700-1939Nadar's right to temple entry was questioned by upper communities who occupied administrative posts in Nanjil Nadu and Marava Nadu. There are examples of actual use of culture to be able to promote the interest of disadvantaged people which is the case of Nadars in Tamil Nadu in India who created a new myth of originâ€”making them descendants of the sun god (Soorya Vamsam) â€”to help them raise their status in society. In the history, there was never any restriction for the Nadar community people to enter temples of Palani, Erode Bhavani, Trichy and Tanjavur Jillahs.The community was suppressed in South Tamilnadu and the birth and death related ceremonies are looked after by Nadar Kudimahan community specifically identified for the practice only to Nadar community.1750-1850: Nadars, the majority being called as Thinnelvely Shanars originating from Therikkaadu were considered impure toddy-tappers migrated to different villages of Nanjil Nadu (Kumari and Thiruvanthapuram) and Marava Nadu ( Sivakasi, Ramanathapuram, Madurai , hill ranges of Bodi, Kodaikanal and Palani).1850-1939 For the entry to temples in Srivilliputur, Thiruchendur, Madurai, Sivakasi,Thiruthangal, Kamuthi, Rameswaram gained acceptance only after a long fight/riot in streets, social and legal campaign in courts and finally when then Indian Governmentâ€™s promulgation of order to allow all the suppressed communities1910 From 1910 onwards Nadar Conferences were organized annually in Porayar, Tanjavur, Kumbakonam, Tuticorin, Sattur, Kovilpatti, Sivakasi and other towns to demand rights for temple entry, develop social and family welfare schemes, self-respect, equality and self-esteem.1850-1940 Nadars met with some socio-economic success in the late eighteenth and early nineteenth centurires when they developed mercantilism based on bullock cart caravan, pettais, trading in tobacco, cotton, salt, dried fish, Palm Jaggery and started acquiring coffee,tea,pepper&cardamom; estates in Palani Hill Ranges.1872: Concerning the entry of Nadars into the Tiruchendur Murugan temple, upper community filed a suit in the Srivaikuntam court.1874: Right to establish the temply entry by Nadars to Madurai Meenakshi Temple was not successful1895: Kazhuhumalai riots and killings happened questioning the Nadarâ€™s rights on entry to Temple car roads. Kamuthi temple entry had similar tensions.14 May 1897: 15 Nadars entere Kamuthi Meenakshi Sundareswarar temple. Lega suit was filed against the Nadars by the King of Ramnad and after a very long legal battle at Madurai and Madras Courts & London Privy Council, the court disagreed with Nadars claim to kshathriya status. Only the Brahmins such as few Deekshidhars of Chidambaram Temples and Brahmins from Tanjore jillah temples testified in support of Nadars.6 June,1889: Sivakasi riots which took place due to Hostility to the efforts of Nadars to establish a new higher social status in the census and demand for Shiva temple entry at Sivakasi. More than 5000 armed men of a upper community attacked Nadar community of Sivakasi, 16 people lost life before controlling the opposite team. Total result 23 murders, several robberies and arson, 1958 arrests, 552 convictions & 7 death sentences. Several people migrated from Sivakasi to Virudhunagar and other villages of Madurai district during this riots. The temple was closed during the riots and was opened after 4 decades with Nadars patronizing the entire rejunevation of Visvanathasamy temple.

NADARS TEMPLE ENTRY CAMPAIGN - II

Mon, 04 Dec 2023 04:09:37 UTC

1936; For the Nadars of Kanyakumari then under Travancore ruling, the Temple entry was facilitated through proclamation by the Maharaja of Travancore backed up by legislation for temple entry and removal of social disabilitiesStaring 1937, Movement for Temple entry to the lower caste people including Nadars struggle gained support in Maduarai with the support of Congress,1939, JULY 8, a few Dalits and some prominent Nadar community representatives entered the Madurai Meenakshi Amman temple lead by Vaidyanatha Iyer and were given prasadam and honours due to any devotee. Nadars obtained respectful entry to a temple in South Tamilnadu.The people entered the temple included S.S.ShanmugaKani Nadar (municipal councillor of Virudhupatti,), K.Kamaraj Nadar, P.Sathyamurthy,P.Kakkan and various other representatives of depressed communities.1939: August: The Temple entry Authorisation and Indemnity Act was passed in August 1939 in Madras Presidency. After this stalwarts of Nadar community also started representing the the important positions such as Arangavalar role in various temples of Taminlnadu. Soon after Temple Entry Act the Cognress Stalwart A.S.S.S.Sangarapandia Nadar was appointd in the board of Ramanathapuram Jillah Hindu Temples Committee

Uravinmurai managed hospitals

Mon, 04 Dec 2023 04:49:28 UTC

When a couple's dream to bear the child for future generation could not be fullfuled , thus born the philanthorpy to start the A.S.Thangiah Nadar - Ponnammal Maternity Hospital, Madurai to help the poor pregnant women to be accommodated to happily give birth to children and this maternity hospital is managed by Madurai Virudhunagar Hindu Nadars Uravinmurai Paribalana Sabai.Maduraiyil Sivakasi Nadargal Uravinmurai" which was established in the year 1948. The Uravinmurai has been doing yeoman services in the field of medical aid for the past several years. The hospital with Maternity Home run by the Uravinmurai is very popular for its best treatment and efficient management.Madurai Nadar Uravinmurai hospital are other well managed hospitals in Madurai.The other community managed hospital functioning with better ameneties at Sivakasi is Sivakasi Nadar Maternity Hospital.Nattathi Nadar's Dharma Fund Hospital N.R.T.Nagar Main Road, Theni-625 531also functions in a more professional way to serve the public.Aruppukottai Nadarsâ€™ Uravinmurai Pothu Abiviruthi Trust runs a hospital in Aruppukottai.Sennaiyilulla Virudhunagar Hindu Nadars Abiviruthi Dharma Fund(SVHNADF)started in the year 1920 runs a medical diagnostic centre in Old Washermanpet, Chennai at nadar maligai.Thiruthangal Hindu Nadar Urvinmurai Dharma Fund started in 1920 manages a better maintained hospital in Thiruthangal town.

DOES THE NADAR COMMUNITY ADOPT CONTINUOUS REFORMS

Tue, 05 Dec 2023 01:38:25 UTC

SivaRam balakrishnanIt is history that Christianity and Missionary Services have influenced in the improvement of the Nadars who embraced Christiany in Southern India. It appears the Nadar elders of 19th Century who prefer not to get converted to Christianity but to absorb the good practices of Missionary services and trade practices of Westerners to in their social structure to help the advancement of community.This can be seen from establishment of Pettais (Secured warehouses for trading goods) for strengthening the trade activities. Even several Hindu Nadars in Madurai and Kamraj district organise their marriage functions similar to simplified Church marriages. The Hindu Nadar settlements around Sivakasi, Sattur, Kovilpatti, Thiruthangal,Thirumangalam, Arrupukottai, Virudhunagar, Mamsapuram, Thalavaipuram are likely to have been established parallel to the developments of Christian Nadar settlements in Tirunelveli and Kanyakumari district. The concept of setting up of Mahamais for group contribution (Self tax on trade activities to provide for setting up and maintaining Institutions and Temples) by Nadar groups is the most remarkable decision by our ancestors which definitely must have been learnt from the influence of Missionary services.(Extracted from the Source: www.kuttyjapan.com , www.nadars.org )Mercantilism and Christianity played crucial roles in facilitating upward mobility of NADARS.Nadars began their social and economic ascendance in the early 19th century with the adoption of following broad conceptsPettais ( Warehousing forts):Settlements:Education:Social Reformation:Institutions & Establishments:- Dr Y Vincent Kumara Doss teaches at the Department of History, Madras Christian College, Chennai.WHAT WILL BE THE STRATEGIC CLAIMS BY NADAR COMMUNITY FOR FURTHER GROWTH FROM THE PRESENT ENVIRONMENT?Yahoo! Groups Links<*> To visit your group on the web, go to:http://groups.yahoo.com/group/nadarfriendsassociation/

Dennis Templeman's work on Northern Nadars

Tue, 05 Dec 2023 01:58:11 UTC

Dennis Templeman's work on Northern NadarsTable of Contents1. Introduction2. The Nadars and their Social Setting, Past and Present3. Kinship and Marriage among the Northern Nadars4. Nadar Religious Beliefs and Practices5. Nadar Local Associations6. Conflict in Northern Nadar LocalAssociations (1): The Case of Aruppukottai7. Conflict in Northern Nadar Local Associations (2): Palayampatti and Pattiveeranpatti8. The Changing Role of Nadar Local Associations9. Twenty Years of Change: 1970-9010. Conclusions: The Northern Nadars Agency and IdeologyBook Description. This work analyzes the upward mobility of the Northern Nadars of Tamil Nadu within the caste hierarchy. The author studies two types of changes--caste mobility and social evolution--thereby challenging the notion of the caste system being a rigid order.Great insight to the Nadar Community to the Young generation, January 13, 2002Reviewer: Mayilvahanan Nadar from Indiait is a great book to read about the community which came up to the higher economy status by their sheer hard work, Dedication and their self formed Organisation support.Conflict,Competition and power Equation Among the Nadars, June 24, 2000Reviewer: Muthuraman.P from Tamilnadu,IndiaDennis Templeman's work on Northern Nadars had emerged out of Robert Hardgrave's study, The Nadars Of Tamilnadu:The political culture of a community in change (1969),often considered as the first classic on Tamil Nadars. Exactly after 30 years of his mentor's work Templeman came out with his masterpiece about how the disjunctive social process of conflict, competition and power equation among the caste members and between castes were instrumental in weakening the effectiveness of Nadars caste association at the grassroot level, popularly known "uravinmurais". The mark of difference between Hardgrave and Templeman studies are that the former primarily dealt with how the Nadar caste as a whole rose to a 'solid' and 'forward caste' status achieving 'power' and wealth from a lowly position in the social hierarchy. Whereas, the later work focuses on the uncovered dimension of Hardgrave's work i.e., conflict within local association, between local associations and between Nadars and other communities in local settlement, which focuses upon the manipulation and use power and the struggle for power at the grassroot level rather than at the regional and national level. Primarily Templeman's work examined these local associations under which caste as a whole achieved great cohesiveness and effectiveness, as well as the conditions which ultimately have led to their present weakened state.This work is based on intensive field study over a period of twenty five years in five distinct Nadar settlements i.e., Madurai (a large town), Aruppukottai (a small town), Palayampatti and Pattiveeranpatti ( two villages) and Palamedu (a small village).. Templeman diagnosed three cardinal principles that gained currency among the Northern Hindu Nadars viz., 1) Caste as an endogamous group 2) importance of relative caste status and 3) Usefulness of local association.

Nadar community contribution for Sidhhar practices

Tue, 05 Dec 2023 02:46:46 UTC

Siddhars developed, among other branches of a vast knowledge-system, what is now known as Siddha medicine, practised mainly in Tamil Nadu as Traditional native medicine.A rustic form of healing that is similar to Siddha medicine has since been practised by experienced elderly in the villages of Tamil Nadu, and is popularly known as Paatti Vaitthiyam, Naattu marunthu and Mooligai marutthuvamThey are also founders of Varmam - a martial art for self-defence and medical treatment at the same time. Varmams are specific points located in the human body which when pressed in different ways can give various results, such as disabling an attacker in self-defence, or balancing a physical condition as an easy first-aid medical treatment.Siddhars have also written many religious poems.One of the best-known Siddhars was Agasthyar who is believed to be the founding father of Siddha culture. The Community people take up trekking to most thrilling Agasthiar Hills from South Kerala to worship Sage Agasthiya. Large number of traditional Siddha practitioners do their service to the society in Nanjil territory around Marundhuvaazh Malai, in Sencottah territory around Pothigai Hills and in Kuthirai Mozhi Forests around Thiruchendur/Udangudi/Sathankulam towns.It is believed that most of them have lived for ages, in a mystic mountain called Sathuragiri, near Thanipparai village in Tamil Nadu. Sathuragiri can be approached from moutain trekking routes such as Saptoor in Madurai district, Varushanadu near Theni and Thaanipparia near Vathirayiruppu. From 5 years old children to 80 years old elderly women and men take up this exploring trekking on every full moon day and new moon day in South Tamilnadu.After 8 kilometers of trekking in steep hills in deep jungle maintained by Forest Department, there is still a lot to be explored on the system of Siddhar and their wisdom.The Nadar families of Saptoor have contributed to the development of the temples in Sathuragiri. Few noted Nadar families of Madurai and Ayyappa Bhakthas associated with Aruppukottai Nadar Uravinmurai Amudhlingeswrar temple have also contributed to great extent along with others to the preservation and distribution of Holy water in Sathuragiri Hills which is very sweet and is believed to have healing power.Sivakasi Hindu Nadars Uravinmurai Mahamai Fund Committee has spent considerable wealth and efforts to distribute to the sweet drinking water from Underground storage to above ground tanks and then through individual tapes to all the pilgrims.This mystic divine mountain attracts thousands of Sadhus who gets detached from family and material life the world and who wish to explore Siddha way of life in a detached manner. In these days they are called as Paradhesis by common people who chase this materialisit ambitions of human life and some time not given proper treatment in the earth. But in this Sathuragiri mountain Sadhus are given a decent consideration and respect. On the Aadi Amavasya day Sadhus select a chief elder among them who get a special deserved meal in the God' sanctum sanctorum to share the meal with other dignified people. A selected group Sadhus & Paradhesis after this event come down to various places in and around Madurai and Theni. They are given special treatment by Saalichandai Nadar Uravinmurai Committee before dispersal and their regrouping in the next Aadi amavasya.Annadhana schemes with partcipation of Nadar elders from Madurai, Sivakasi and Vathirayiruppu are organised in a efficient manner in the mountain to serve thousands and thousands of pilgrimages who throng on Full moon and no moon day at the sathuragiri hills.

Eral Chairman God - I

Tue, 05 Dec 2023 03:21:07 UTC

Eral is very famous for "CHAIRMAN ARUNASALAM SWAMIGAL" Temple. '''Om chairma om om chairma''' It is located on the Northern the bank of Thamirabarani river.Adi and Thai Amavasai ( Moonless day or new moon day ) areÄ‘ celebrated. Chairman Sri Sri Arunachala Samy Eral is spiritual person who died at a young age without getting into family life and noted for healing the peopleâ€™s problems in Arumuganeri area of Tuticorin and other parts of Thirunelveli regionsIn the early twentieth century. there died in the village of Eral, in Tinnevelly District, a local gentleman of the Nadar community named Arunachala Nadar.There was nothing remarkable about his career : he had lived a highly respectable life, scrupulously fulfilled his religious duties, and served with credit as chairman of the mmiicipal board in his native village Eral.If he had done something prodigiously wicked, one might have expectedhim to become a local god at once, in accordance with Dravidian precedent ; but he being what he was, his post-mortem career is rather curious.For a legend gradually arose that his kindly spirit haunted a certain place, and little by little it has grown until now there is a regular worship of him in Eral, and pilgrims travel thither to receive his blessings, stimulated by a lively propaganda.He is worshipped under the name of " The Chairman God," in affectionate memory of his municipal career, and as Jagadsa, or ' ' Lord of the Universe," a phase of the god Siva.

Eral Chairman God II

Tue, 05 Dec 2023 03:23:35 UTC

CHAIRMAN SRI SRI ARUNACHALA SWAMY:In the Natural Geographical Wonder Amman Puram Locality, was a born a Great Sage and Mahan called â€œArunachalamâ€Arunachala was born as a first son to the Couple Ramasamy Nadar -Sivananaindhammal in Melapudhukkudy on 2nd October, 1880. He had one brother and two sisters. Ramasamy Nadar â€“Sivananaindhammal has the sayings from a Siva Gnani about the birth of his wise & Divine son and they also offered prayers at Chettiapathu Eindhu Veettu swamy (famous for worship all the community people and Samabandhi bhojanam) due to the delay in their siblings to their family.Later Ramasamy nadar family shifted to Eral after the death of his mother. Eral is about 7 km north of Kurumbur and 6 km west of Attur. He exhibited interest in spirituality from childhood and continued a yogic life at very early stage of his youth. He got to read the Bible in depth during his schooling at Missionary school in Pannaivizhai / Sayarpuram. On his own interest, he acquired Tamil Sangam and Hindu Dharma scripts and learnt them extensively. He had the experise paractice of the medicinal treatment for poisonous bites by serpants to the people of his locality. With the recommendations of Christian priests, the British collectorate appointed him at a very young age as Village MuniChief for SiruthondaNallur village which he conducted for 8 years. On seeing his leadership and service to the society irrespective of any caste & religious barriers, he was appointed as Chairman of Eral at the age of 25, by British collectorate. His sister had been married off to a Christian Nadar family and he advised his sister to follow the practices in her husband's house.It is believed that from the young age, he possessed Trikala Gnanam, the extent of his life time and 8 days before his Samadhi, he could predict his end to come at the age of 28. He informed his brother Karuthapandia Nadar in advance about his request to place him in Samadhi under the Banyan Tree.. Chairman Arunachala Swamy got into the Samadhi on 29th July, 1908 .Healing Power of Chairman Swamy temple:Places of worships in Tamil Nadu are located in Forests of Hills ( ie Mada kovil), Kovil near Solais & water ponds, river banks or seashores. Similarly, Eral Chairman Sri Arunachala Swamy Samadhy too is situated on the green banks of Tamiraparany.This temple falls under the category â€œAala Kovilâ€ ie. located under a great banyan tree (Aala Maram). Banyan tree is a symbol of growth and development and has capability to shelter a huge gathering of human society.The swimming ghat of Tamiraparani at Eral is called â€œChairman thruaiâ€ and the divine water resourceâ€ content is called â€œSarva Roha Nivarana Theerthamâ€. The Samadhi land which drives away the various diseases of people is called as â€œNila Kappuâ€. People of all caste and religion flock to Chairman Swamy temple on firm belief over healings of physical and mental diseases of affected people.Akthar Pathyam: A.R.K.A.Karuthapandiya Nadar - 04630-271281

Genesis of International Community Social Welfare Sangam

Tue, 05 Dec 2023 03:37:08 UTC

On 7th February, 2010, centenary celebrations of Nadar Mahajana sangam was held in Porayar. This is to honour Porayar T.Rathinsami Nadar who founded the Nadar Mahajana Sangam in 1910 with the first conference held at Porayar to improve the social status of the community. The cost of loding and dining was met by T.Rathinasami Nadar. Porayar V. Ponnusami nadar was elected the President of the Sangam.Due to the sudden demise of founder the Sangam did not take further growth until 1917. During 1917 and 1918 the 3rd and 4th Annual plenary sessions were organized at Madurai at the initiative of K M A Vadivel Muruga Nadar.In 1918 K M A Vadivel Muruga Nadar took steps to register the Sangam under Societies Act. Sri Ramalinga Gurukkal formulated the rules and regulations for the Sangam.The success of Nadar Mahajan Sangam ecouraged the founding Travancore Hindu Nadars Association in about 1917.In 1918 Hindu Nadar Mahajana Sabaha was established in Rangoon by merchants and traders to feed the poor and promote the advancement of the soceity in the public interest. K C Sangaralinga Nadar was a very dyanamic person in Rangoon, Burma in Malaysia and was instrumental in uniting the Tamil community at Rangoon in 1920s to organize Nadar Sangam and Tamil Sangam in Rangoon. Later in 1930 he shifted back to India and took active role in community development.In 1918, in the former Ceylon (Srilanka) Indiya Kshathriya kula Nadar Mahajana Sangam was founded for the welfare of the community.In 1925, Nadars in Malaya (Malaysia) founded the Nadar Paribalana Sangam (Nadar Protection Association) .1942, Dakshina Mara Nadar Sangam (DMNS) came into an organized association for managing Nadar Pettais with the its first conference held in 1946. Dakshina Mara Nadar Sangam was instrumental in developing in several pettais for trade promotion in south tamilnadu. Nadars of Arumuganeri, Attur, Eral, Thiruchendur actively participated in the growth of DMNS. Raja Palavesamuthu Nadar took very keen efforts for its growth.Several monthly community magazines, weekly issues and daily newspaper issues were brought out to promote the social welfare of the community and society at large.A reference list of such books, articles, magazines, newspapers are available which created motivation for upward mobility of the society and establishment of public institutions by the community.

GENESIS OF MAHAMAI FROM JAGGERY TRADE

Tue, 05 Dec 2023 03:44:26 UTC

ROOTED IN SIVAKASI By Jenny FyansTHE SECOND PART OF THE SERIES TRACES THE INFL UX OF DIFFERENT COMMUNITIES THAT TODAY MAKE UP THE FABRIC OF SIVAKASI. IN PARTICULAR, IT UNRAVELS THE HOMECOMING OF THE NADARS, TRADITIONALLY CONSIDERED A MARGINALISED CASTE.Wherever they settled and along their trading routes, the Nadars built a chain of pettais(fortified spaces) for warehousing goods and provisioning of other common marketinfrastructure. The pettais were financed by a communal tax (mahamai), with control over itsproceeds vested with a representative council, the uravinmurai. THE INTRODUCTION OF THE MAHAMAI SYSTEM, OR A COMMON RESOURCE POOL FOR TRADE BENEFI TS, STEERED THE FORTUNES OF THE NADARS IN A POSITIVE CURVE. SO IMPRESSED WAS C. RAJAGOPALACHARI, THE THEN-CHIEF MINISTER OF TAMIL NADU, THAT HE ADOPTED THE PRINCIPLE OF THE MAHAMAI SYSTEM TO INTRODUCE THE CONCEPT OF SALES TAX IN THE STATE.Draughts in the far south of India drove communities further north in the mid- 1800s; people from Nagercoil and Tirunelveli in particular were drawn to Sivakasi for its agricultural potential. Agriculture was the mainstay of the region. As more communities from different parts of southern India came to settle in Sivakasi, bringing with them their various skills and knowledge, crop production gradually became more diverse to include sugar cane, banana, tobacco, and cotton.In Tirunelveli, the cotton trade was becoming increasingly competitive as Nadar traders developed an edge through their connection with Nadar cotton cultivators (Hardgrave 1969)â€”an edge not duplicable by the more highly specialized higher communities. Till 1920s the former Ramanathapuram Territory around Sivakasi, Thiruthangal, Srivilliputur, Sattur, Aruppukottai were growing Cotton to a large extent and exporting to Britain from Pettai Premises at Virudhunagar.At the start of the 20th century, the Nadarswere Tamil Naduâ€™s premier trading community, specializing in village-level procurement andaggregation of farm produce and supplying to European export houses such as Harveys,Volkarts and Rallis Later when the cotton cultivation declined due to sudden climating change, the Community of Sivakasi entered in to matches and subsequently into Crackers & Printing.By 1891, the 12,000 people living in Sivakasi were a mixture of several religions, various castes, and geographic backgrounds. There were people from the Chettiar community, who went on to establish a thriving oil business in Sivakasi; the Naidu community, skilled agriculturalists who had migrated from Andhra Pradesh; and the Nadar community, one of the largest groups to settle in Sivakasi.The Nadars were treated as a low caste. Several of them were palmyrah climbers and tappers; as this occupation was associated with widespread stigma, consequently Nadars associated with the profession were also discriminated against.In Sivakasi, the Nadars were able to work with relative ease. They were particularly skilled at making Palm jaggery/Palm Sugar and sold it in the markets in Sivakasi. However, they did not sell it all in the markets: they would always keep perhaps 1 per cent of the produce for the members of the Nadar community. Each family would save the same amount, and together the families pooled their resources of Palm jaggery and found it to be a good way of ensuring plentiful supply for them. This began the evolution of the practice known as â€˜Mahamaiâ€™ or a common resource pool. The pooling of jaggery soon extended to other trades; traders would set apart a stipulated amount according to their trade practised, and this was collected daily and utilised for the common interest of the community.Thanks to the Mahamai system, opportunities abounded. Pettais, Stay Houses and Lodges, Schools, temples and marriage halls were built: Sivakasi flourished at a time when the Nadar people had previously experienced intense hardship.

â€œThiruthangal Nadar Educational Societyâ€

Tue, 05 Dec 2023 03:48:57 UTC

Thiruthangal Hindu Nadar Urvinmurai Dharma Fund was started in 1920 at Thiruthangal village by a few wellmeaning and like-minded elders concerned in the development of the community. Thiruthangal Nadar Bungalow was built on 28th October 1929 by the laudable efforts of Sri. V. Hariharaputra Nadar, the treasurer of Thiruthangal Nadar Uravinmurai Dharma Fund.On 9th October 1963 Kalaimagal Primary School was started.Later a Girls Higher Secondary School in the name of Sivasubramania Nadar and Guruvammal was started on 21st June 1982 . Karuman Karuppanna Nadar Ayyakannammal Matriculation School was commenced on 3rd June 1991 . More than 5000 students receive quality education and about 110 teachers are employed in these institutions.Thiruthangal Hindu Nadars, settled in Chennai planned to form an organization for their welfare, assembled at Backia Bhavanam (located in Tondiarpet, Chennai) of T.A.S. Rathinam & Brothers, on 14th September, 1956 .52 persons attended the meeting, and established The Chennaivazh Thiruthangal Hindu Nadar Uravinmurai Dharma Fund (a Charitable Fund of Thiruthangal Hindu Nadars living in Chennai). The first Anniversary was held on 15th September 1957 . The said fund was registered in 1961 under the Societies Registration Act.The next milestone event took place in 1968 when the organization purchased a site in G.A. Road , (Now P.A.N. Rajarathinam Road), Washermenpet, Chennai-21. In the said site, a magnificent building with Door No. 113, named as Thiruthangal Nadar Arangam-en epitome of the Memberâ€™s unity and solidarity was constructed with the great efforts of Thiru.M.G.Erulangudi Nadar, Treasure of Chennaivazh Thiruthangal Hindu Nadar uravinmurai Dharma fund. The Arangam was inaugurated on 23rd May 1983 to serve the community at large.Another turning point in the organization is the establishment of â€œThiruthangal Nadar Educational Societyâ€ as part of Chennaivazh Thiruthangal Hindu Nadar Uravinmurai Dharma Fund on 20th September 1987 . The society was registered under TamilNadu Registration Act 1975.On 3rd August, 1997 the â€œ Thiruthangal Nadar College â€ for men was started as an Arts and Science College , as a Self-Financing Institution.On 30 th April 2004 the Chennaivazh Thiruthangal Hindu Nadar Uravinmurai Dharma Fund had Purchased 14.5 grounds of land worth about Rs. 1.5 crores at No. 1050, T.H. Road , Chennai-600019 to establish â€œ THIRUTHANGAL NADAR MATRICULATION HIGH SCHOOL â€

Nadar community wedding customs and practices - I

Tue, 05 Dec 2023 03:55:58 UTC

Alliance Fixation:After all the trials and tribulations of searching and matching exercise, the Nadar community people formalize the "Thirumana Urudhi" through a function popularly called as Poo Vaithal to the bride.Bangle presentation:The bangles are presented to bride on a bi weekly/monthly basis from the relations of the groom , after the alliance fixation.Clay Stove / Clay House (Thinnai) Presentation:The stove and thinnai made of clay are gifted by sisters of groom to the bride in the kitchen of their house to symbolize that the residing place and cooking stove will be the groom's house hence forth after the marriage.Panda Kaal MuhurthamDifferent rituals follow, firstly Panda Kaal Muhurtham, which means a small ritual to invoke the blessings of a protecting deity takes place and the groom and his family are welcomed by the bride's family. It is a kind of cementing of relationship between both the families. Then Vritham, prayer rituals to the family deity and ancestorsGold Melting Ceremony (Pavun Urukkudhal)The most important item in a marriage is a nuptial cord called Thaali. During the wedding the bridegroom tie this cord with on brides neck. This is the climax of the wedding ceremony and in the past ladies never remove from their neck when their husband is alive and they give great respect to this thaali. In fact Thaali proper is a small pendant attached to the cord. The groom gives this to the bride, Most of the people belong to middle class and above make this thaali and the cord out of gold. Poor people get the thaali made of gold. SOme use thick cotton thread, colored with turmeric paste, for the cord.A few days before the wedding day, an important ceremony with a small gathering of very close relatives is held at grooms house. This is arranged for melting the gold for making the thaali. Family Gold smith or Kudumba Thanga Asary, is commissioned to make the thaali, performs the ceremonial melting. The groom would sit in front of the gold smith during this melting process. If the gold melt and harden to a uniform round shape piece, it is regarded as a good sign. Gold smith will use this gold for making thaali.Parisam Podudhal:The function for Arranging gifts to bride from bride groom side is called Parisam Podudhal and generally organized a day before the marriage.

Nadar community wedding customs and practices â€“ II

Tue, 05 Dec 2023 23:24:51 UTC

NicchiyadharathamNicchiyadharatham, where the Maternal Uncles of Bride and Bride Groom make matrimonial contracts in a customary manner with the agreement of groom's and bride's parents exchanging several traditional items from both sides..Maman Sasthiram: The maternal uncles families are gifted with dress material by the respective bride and grooms as signifiying symbol of love and gratitude for the services as a maternal uncle.Kalyana Muhurtha Mandapam DecorationLarge temporary sheds are built in front of the mandapam to accommodate the people who attend the wedding ceremony. This interior of sheds are clad with white cloths, plantain tress and decorated with flowers, garlands, tender coconut palm leaves, colored papers and other materials. A decorative wedding seat is made within this structure. This seat is generally made by assembling readymade components made out of wood, velvet cloth, other brightly colored fabrics, glass beads with glittery coatings etcPaalikaali Thalippu/KarappuThe special clay pots are decorated with sandalwood paste and kumkum powder, this ritual is called Paalikali Thalippu / Karappu.Then Lagna Pathirigai - Paddiputhu follows, which means the bride and groom's families exchange sweets and invite each other to the wedding. The groom arrives at the venue accompanied by friends and family, amidst fanfare procession.First the groom come and sits on the Decorated Wedding seat. The priest or an elder performs certain rituals. After this the bride is brought to the seat by her companion usually one of the groom's sister. She sits on the right side of the groom. A new silk sari is presented to the bride and she goes back and changes her dress and come back again.The rituals would continue and as a climax the groom ties the nuptial cord on the neck of the bride. At this point she becomes the wife of the man and switch their places so that the bride sits on the left side of the groom. As per local customs the ones wife sit on her husband's left side.Sammandhi Mariyathai, an exchange of gifts between members of both families follows. All those present shower flower petals and akshata on the couple in a ceremony called Paaladaanam. Then the bride is formally received and welcomed into her new home and family, it is called Grihapravesham.Thalaimulukku: this function is organized a day after the marriage at bride's house after the marriage with gifting of new dress materials to groom and several kitchen items / food items as gift to grooms' home from bride's family side. The reverse thalaimulukku for the bride is organised at Grooms' residence.

CULTURAL TRANSFORMATION OF NADAR COMMUNITY - V

Tue, 05 Dec 2023 23:32:07 UTC

Menattan: The Menattan sect comprises of people of the West and Kanyakumari District. They derive their name form Mel meaning West and Nattan meaning countrymen.The leaders, or thalaivars were called Natars. Natars are the largest caste in Kanya Kumari District. A myth developed about the origins of the community, now known as natars (an honorific form of natans): that their forebears were actually royalty of Kshatriya status, having descended from Pallava Dynasty and who later lived in various Palmyrah forests in Thirunelveli district. Later they migrated southwards to Nanjil Nadu and Thiruvanathapuram Territory.The rulers of Nadu were called Nadalvars. Nadalvars used to be adminsitrators of Pandiyan kingdom who also managed temples residing at Azhvancherrys. Nattars,Nadans were the other titles of rulers. Most of the Nadars, or Shanars as they were called sometimes, in the southern parts of Travancore were impoverished migrants from the areas of present Tirunelveli and Ramnad districts that lay to the east of the Travancore state. Later they became owners of fertile land in Nanjil Nadu due to building of dams and diversion of rivers in the Kanyakumari territory.The Ezhavas of Alappey district are called Ezhava Shanars due to intermingling with the Nadars of the earlier era. Later, many of these untouchble shanars converted to Christianity.Kodikkal or Nattati: The Kodikkal or Nattati sect hail from a place called Nattati in Srivaikundram taluk of Chidambaranar District. This place is famous for betel cultivation. Some claim that Kodi Marathar are one who defend the flag of the kingdom.The Pullukku Shanans: They were employed as servants, but were ambitious. Several people claim that they are the soldiers mostly called as Chanar (ie chan or Iron and people those who carried iron implements when iron was rare) and Pullu Kai Chanar are hired soldiers who threw spears. The kusthi, malyuddham & gymnastic instructors ( one who trained in Martial arts were called as pannika Nadars. In Kanykumari belt, they are called as Asans and in Thirunelvely belt, they are called as Vadhiyar Nadars.

NADARS SUCCESSION TO OWNING OF PLANTATAION ESTATES-I.

Tue, 05 Dec 2023 23:48:27 UTC

Nadars have turned out to common estate owners in Palani Hills from early 20th century. They are especially found in southern slopes and cultivate cardamom and coffee. The Shanars were concentrated in the southern-most part of Tamil Nadu and their main occupation was as toddy tappers of the palmyra palm. The Nadars we find in the region of the Palni Hills belong to those Shanars who during the nineteenth century migrated northwards.Here many of them became successful traders, businessmen and cultivators, marking their distinction from earlier times by, among other things, dropping the name Shanar in favour of the title Nadar, meaning â€˜lords of the landâ€™ It seems that the Nadars very early engaged themselves in agriculture when they moved north.A Coffee Journey IN PALANI HILLS:By the middle of the 19th century, coffee was being served at the many clubs that sprouted up around India, the first being the Bengal Club in Calcutta 1827, followed soon after by the Madras Club in 1832 and the Bangalore Club in 1863. With the hill stations being set up in the north and in the south, and British administration extending to the mofussil areas, coffee drinking also spread. Victorian style made it an after-dinner ritual, and coffee became de rigueur at many a banquet. Commercial planting of coffee started around 1820, with the Mysore government liberally handing out `puttahs Interestingly, even in the coffee planting districts. By 1860, coffee cultivation in the Western Ghats had gained momentum. Leo Coffee owes its inception in 1910 to P R K Nadar when the Little Flower and Santa Maria Estates in the Palani hills, run by missionaries, asked for help in selling coffee in the local market. W.P.Ayya Nadar started owning a tract of Coffee estates after starting as a Estate Manager. Schools in Pattiveeranpatti and Bodi were developed with the support of the successful Nadar Community estate owners.S.G.Jeyaraj Nadar who developed business with the development of transport to Kodai Hill Ranges, also contributed for educational institutions in Periyakulam, Madurai and Thirunelveli.TEA ESTATE IN IDUKKI AND MUNNAR ESTATES:The Picturesque and Lush green Hills, with their numerous rivulets and deep valleys in Idukki District's in Kerala has begining of an enterprising story in the early part of last century. When European left the Tea Estate, several estates went into the hands of either Royal families of Kerala. Corporate companies like Hindustan Lever, Tata Tea slowly garnered large number of estates. One enterprising person from Tamil Nadu worked hard to begin a successful corporate history in Tea estates and later the co. founded by him diversified into various successfulindustrial setups predominantly in Kerala. The founder of AVT estate in Idukki District, Kerala was Mr.A.V.Thomas, . He had had the experience as a manager in tea estates in southern districts of Kerala. He came at Pasupapri in early years of 19th century and started planting of tea in the waste land there. AV Thomas collected shares from workers and refunded the same during their retirement. He belonged to Tamil Nadar Community. He converted to Christianity (CSI).Even now majority of middle management staff and a significant share of workers in AVT estates belong to Nadar or CSI Community.

NADARS SUCCESSION TO OWNING OF PLANTATION ESTATES -II

Tue, 05 Dec 2023 23:55:12 UTC

Coffee plantations of Sherveroy Hills:Coffee is cultivated in the Shevaroys range of hills on the slopes from between 900 Meters to 1,500 Meters. The entire range consists of 384 sq. kms of estates where Cultivation, Processing or Trade of Coffee, cultivation of Pepper and fruits are carried out. The mild temperature from between 13 C (56 F) to 29 C (84F), moderate rainfall 1,270 mm to 1,524 mm and the high elevation on Shevaroys provides ideal microclimatic conditions for the production of quality high grown Coffee, Pepper, Oranges and other fruit crops. M. M.D. Cockburn served as the Collector of Salem between 1820 to 1829 and he is credited with having introduced Coffee from Arabica in Grange Estate in 1825. It is said to have spread later to the Nilgiris from here. Mr. M.D. Cockburn also introduced Apples, Pears, Loquats and other fruits from South Africa in 1825. Between 1820 and 1929 the first survey was conducted and lands were assigned to Europeans for Coffee Cultivation at Re.1/- per acre. Employment opportunities to the local tribes available to them throughout the year on the newly opened Coffee Plantations. Labour was also recruited and brought in from the surrounding Hills - to establish and run the Plantations. ubsequently surveys were conducted in 1841 by Mr. H. Brett, Assistant Collector, Salem and in 1866 by Mr. Dravid Arguthnot, Collector of Salem and land was assigned to German, Scottish, French and English Planters. The Yercaud Club consisted of European Planters only, till 1949 when Mr.M.S.P. Rajesh was admitted as the first Indian Member. . The European Planters started selling their estates and leaving Yercaud in the 1950's. M.S.P Nadar families could make major entry into owning plantation estate and contributed a lot to Nadar educational institutions.

Centenary celebration Hindu Nadars Edward schools Sattur

Wed, 06 Dec 2023 00:05:30 UTC

The two-day centenary celebrations of Sattur Hindu Nadars Edward Higher Secondary and Middle schools was held on 28 and 29 August 2010.District Revenue Officer B. Ganesan, Chief Educational Officer Pandi, and headmaster G. MuthusingamMinister K.K.S.S.R. Ramachandran, industrialist P.A.C.R. Ramasubramania Raja, A. Vairaprakasam and P. Mahendravel, Virudhunagar MP B. Manicka Tagore, school alumnus and Collector of Coimbatore district P. Umanath participated. MACS. Rajendran, chairman of Centenary celebration committee laid the foundation stone for a three-storeyed building for 12 classrooms.Mr. Ramasubramania Raja, released the centenary souvenir which was received by industrialist S. Ashok. T. S. Jeyachandran, president of the management committee delivered a report about the development of the schools during the 100 years.Realizing the importance of Education for alleviating the sufferings of the poor underprivileged people in and around Sattur, the great Philanthropists of that time Sri. A.M.M. Velayutha Nadar and K.C.A. Arunachala Nadar took efforts to start an Elementary School in the name of Sattur Hindu Nadars Edward Elementary School on 15th January, 1910. To manage the newly born school, Sattur Hindu Nadars Edward School Managing Committee was formed and it was registered under companies Act on 28th July 1919.Many illustrious Secretaries such as A.M.M. Velayutha Nadar, K.C.A. Arunachala Nadar, V.M.V.K. Rajamani Nadar, K.C.A.D. Chidhambara Nadar, A.S.Thangavel Nadar, A.V.A.K.A. Shenbagaraja Nadar, V.C.A. Jeyapaul, M.A.C. Muthumanicka Nadar etc effectively and efficiently managed the schools

Early Industrial Ventures Promoted By Nadar Community

Wed, 06 Dec 2023 00:16:47 UTC

The Nadar community were poineers in Spinning Mills with setting up of Tuticorin Spinning Mills at Tuticorin but soon last the race in cotton trade to other communities operating from Rajapalayam and Aruppukottai & later to Kongu industrial belt. The other Early attempts of the community have seen the promotion of Virudhunagar Steel Rolling Mills, Virudhunagar Textiles and a sugar mill at Pandiarajapuram. Efforts like these did not meet with much success and the trader-entrepreneur beat a hasty retreat thinking that they were best suited only for trading but thinking that they are not matured for managing huge industries. Virudhunagar Textile Mills was handed over to other community group. Ayyanar Spinning Mills though formed as a community collaborative unit was sold out to successful family group concern within the community. The community did not participated with involvement while forming Madars Cements though Mr. A.S.K.Rathinasamy Nadar was one of the initial director and the ownership was taken up by Rajapalayam based dominant community.Madura Sugars & Allied Products Ltd, Pandiarajapuram :Started in 1930s it had a low crushing capacity of 300 tons of cane per day which wasnâ€™t economical for a sugar factory. The machinery were bought second-hand from a dismantled unit in U.P. Mr. W.P.A. Sonderapandian Nadar, Pattiveeran Patti was instrumental in establishing the factory. A & F Harvey of the Madura Mills were very much involved in the managing of Madura Sugars financially. This venture did not emerge succeful financially.Winery Unit:1930s when two enterprising viticulturists of Pattiveeranpatti toyed with the idea of starting a winery. These two brothers, W P A Soundarapandian and W P A Rengasamy were pioneers in Indian wine production.As soon as they obtained a licence from the government to start a winery, the machinery was imported and the technology obtained. When the crushing of grapes was about to begin, the pioneersâ€™ wives objected to their husbands going into liquor production saying that they were planning to ruin the people. The opposition was so vehement, that the industry was shut down and the machinery shipped to Hyderabad.However, Rengasamyâ€™s son, the W.P.A.R. Nagarajan, a renowned horticulturist and viticulturist of Pattiveeranpatti, revived the idea of a winery since grapes were already cultivated on a large scale in Theni and Dindigul districts. The farmers repeatedly asked the government to help them start a winery in Theni. The demands were accepted but never implemented.

Genesis of SuryaVamsham Ethnic Group

Wed, 06 Dec 2023 01:53:29 UTC

The sub sect, Nadar climber, was eradicated by the Northern Nadars through the process of Sanskritisation, Social Reformation and Surya Vamasam Kshathriya practices. The Northern Nadars are today predominantly wealthy merchants and they have not even any memory of Palm Jaggery, Palm juice or toddy associated with their ancestors 6 generations back.However these confrontations aided the community to protest for the required rights and privileges, with integrity, and also test how much other communities were willing to buy the claims of the Nadars' high status. The Northern Nadar leaders then sought to unite their community by encouraging intermarriages within the five major Nadar subcastes and also uplift the depressed palmrya Nadar climbers. They also sought to maintain amiable relationships with other communities. This led to the formation of the Nadar Mahajana sangham in 1910.the Northern Nadar leaders sought to unite the community by encouraging intermarriages within the five major Nadar subcastes. To encourage Nadar caste fusion, the community associations framed several cultural, ethical values to be followed by the community as part of customs and Traditions. These included practices such as strict personal Teetotalism, encouraging partial vegetarian or total vegetarian concepts, stopping animal sacrifices in family deity temples, following same food culture and unified cuisine within the community, reforming and simplifying with specific customs specially assigned for Nadar birth ceremonies, Nadar marriage ceremonies and Nadar death ceremonies.For Nadar marriage ceremonies, the concept of SuryaVamsham descendancy was introduced. The Brahmin agni fire custom was replaced with the concept of bring Surya â€“Chandra worship and their presence in solemnising the marriage. The Nadars were specifically advised to mark the symbol of Sun and Moon in the Gold part of the Thali which is worn over the bride by the groom. The Nadars having undergone through humiliation for several centuries under Nayak rule in Madurai and understood that in order to accumulate wealth Gold is very essential to survive in trade and mercantilism. Hence they replaced the traditional â€œMajal Thali Kayiruâ€ of Tamil customs with atleast a little of gold with sun and moon symbols as the traditional Thali to be gifted by groom to the bride. All the customs and practices were advised to the new couple to attain the characteristics of the Kshathriya characters of Surya Vamsham.

NADAR COMMUNITY SOCIAL WELFARE INITIATIVES

Wed, 06 Dec 2023 01:59:00 UTC

SOCIAL REFORMS CAMPAIGNS AND WELFARE PROGRAMMES1889: 26th November â€“ First free school for boys was started by Hindu Nadars with funds raised by Pidi-arisi given by Nadar women.1895: The community welfare association, the Kshatriya Mahajana Sangam, was formed for the welfare of the community1910 The Kshatriya Mahajana sangam was renamed as Nadar Mahajana Sangam by Porayar T.Rathinasamy nadar and aimed to promote the general welfare of the Nadars, 'the interests and rights of the community'.1920-30 WPA Soundrapandian of Pattiveeranpatti, the undisputed crown of the Nadar community urged the Nadars to discard the sacred thread and to boycott the Brahmin priests, including for marriages.1921, Nadar Mahajana Sangam consitutued educational loan scholorship schmes for the disadvantaged people within the community.1923, WPA Soundrapandianar lead the agitation to get equal rights for low caste people to travel in pubic transport with dignity.1929, Nadar Mahajana Sangam annual conference at Porayar called for Nadars to put an end to the practice of animal sacrifice in Nadar family deity temples and village amman temples especially Mutharamman temples. In Mukkudal, the animal sacrifice was stopped in Muthu Maliamman / Perisamy temple with the initiative SDA nadar f/of Sivaprakasam,1925: Self Respect movement was started. W.P.A.Soundrapandianar took up the leadership role in eliminating the, blind belifes (THEETUS)1929 The first self respect movement of Periyar was presided over by W.P. A. Soundarapandian. Sir RK. Shanmugam occupied the chair in the third provincial conference that met at Viruthunagar with large participation by Nadar community 1931,1931 E.V. Ramasami Periyar had held the first women's conference on self-respect at Virudhunagar with the support of Nadar women. The women were initiated into the Self Respect movement to remove blind and meaningless customs from the society through the conference organized by Nadar Paribalana sangam at Virudhunagar.Untouchability (Theettu) associated with women, lower caste, during certain birth, growth cycle rituals and death related traditional ceremonies & theettu associated during mourning period and several other rigid and harsh brahminic rituals were taken by community people with deep rationalization and logical analysis.Kumbakonam Annual Nadar ConferenceThe community decision to conduct reforemed social marriage without engaging Brahmins was announced at nadar conference held at Kumbakonam and then effectively implemented by the elders of the community. Several Nadar Community elders have started practicing Reformed Self Respect marriages based on Teachings of Thirukkural. Rationalism appears to have been initiated by the major section of the community elders collective courage . Not only Brahmins and their mantras were utterly avoided; but meaningless rituals, piling mud pots, one on another, having the traditional lamp during day time, ritual smoke - all these were mostly avoided by vast majority of the people. Horoscope matching was largely considered as unwarranted.1952, at the annual Nadar conference the resolution was passed to establish the norms for â€œSamudhaya Valarchiye Naattin Valarchiâ€ meaining that while working for the welfare of the Nadar Community growth of country will be parallelly cared for.In 1964, at the annual Nadar conference it was decided that all the educational, social and religious institutions started by Nadars should be useful to any community member of the country and resolved to develop casteless society.1967: LEGALISING OF SELF RESPECT MARRIAGESSeveral community people who adopted self respect marriages were living without any legal approval for the family, business and properties. The 1967 the then Chief Minster Mr.C.N.Annadurai amended the law inserting Section 7A into the Hindu Marriage Act, 1955.

NADARS CAMPAIGN FOR TOTAL PROHIBITION

Wed, 06 Dec 2023 02:42:59 UTC

CAMPAIGN FOR TOTAL PROHIBITION1910-37 Nadar Mahajana Sangam appointed about nine numbers of community service oriented touring agents to propogate the concept of supporting total prohibition, turning away from toddy & arrack trade, effort to involve community members in agriculture, trade and form community supported schools in several villages.The traditional Sanskritisation (upward mobility of a community in social ladder) route consists Nadars claiming royal Kshathiriya sovereignity or as a warrior tribe, ritual of initiation into the status of a clean jati, wearing of the twice born thread, total or partial vegetarianism, teetotalism (abstaining from alcoholism completely, mostly voluntary personal teetotalism based on communityâ€™s social principles.), changing the family job or traditional work that is considered demeaning to perform trading or professionalism. The process was gradual and needed dedication of several members of the community . The critical test of success lied in the personal willingness to abstain from liquor , determination and hard work to improve economically to change oneâ€™s social status.Before 1921 census Nadars, their caste welfare associations presented evidence to the authorities that many of their caste fellows had left the polluting work of palm liquor production, developed clean habits by personal renunciation of liquor intake and become merchants.1927 Mahatma Gandhiji who was advocating prohibition was surprised to note about clean habits developed and practiced Nadar community wherein the members of the community volunteerily gave up liquor habits either by disassociating from liquor connections or personal teetotalism. In a public meeting at Virudhunagar, Mahatma Gandhiji wondered why nadar community with clean habits is kept away from temple premises.1937: Prohibition Act was introduced in madars Presidency putting an end to liquor habits of the people then.1948, Total Prohibition act was enacted prohibiting the toddy tapping and toddy trading, by which time a vast majority of the Nadar community had no connection with the business of Toddy and arrack and absolutely free from liquor habits

Natarajan Dhamayanthi Educational Society, Nagapattinam

Wed, 06 Dec 2023 02:58:02 UTC

N.D.E. Society is a charitable society founded with the personal and family resources of Thiru. A.D. Jeyaveera Pandian and his brothers in the year 1958.Ever since, the society has been contributing greatly to promote the standard of education in this pyramid of the land by establishing educational institutions of various caliber.The society has founded A.D.M. College for Women on 10.07.1975 and A.D.J. Polytechnique College especially for the upliftment of women through higher education. Amarar Vidhya Seva Ratna Thiru. A.D. Jeyaveera pandian. He was a great philanthoropist. He amassed wealth and spared most of it for the welfare of the society.If you want to plan for a year, plant wheat If you want to plan for ten years, plant a row of trees But, If you want to plan for hundred years Educate your women " - Chinese Proverb Perhaps these words of the Chinese proverb may be the highest form of commendation attributed to the foresight and forethought of the munificent founders of this great institution â€˜Vidya Seva Rathnaâ€™ Thiru. A.D. Jeyaveerapandian and his brothers who planned the future of a hundred generations of women folk in this part of the land when they founded A. Doraisamy Nadar Maragathavalli ammal College for Women in the cherished memory of their esteemed parents, in the year 1975 in Nagapattinam.

Porayar Thavasamuthu Rathnasamy Nadar

Wed, 06 Dec 2023 03:06:24 UTC

Porayar Thavasamuthu Nadar had three sons, Rathnaswami, Vallathambi and Guruswami.Thavasamuthu lived with his three sons and their families in the family house at Porayar, Tanjore District. He was a man of considerable wealth, huge estate properties in Porayar and influence in the society, but died in the year 1885. His sons and families wereT.Rathnaswami-Amanthammal family had two sons and a daughterT.Vallathambi -Janaki Animal family had five sons and a daughterT.Guruswami -Raja Rajeswari Ammal had three sons and a daughterRathnaswami Nadar remained still influential in the society and donated huge sums to start the first Nadar community schools at Virudhupatti and other villages in Ramanathapuram Jillah. He was instrumental in establishing and organising the Tanjore Jillah Nadar Mahajana Sangam Annual Conferences in the year 1910 February at Porayar and December, 1910 at Madras along with the suuport of his brother's son T.V.Ponnusami.A school was formed in the Porayar in the name of Thavasamuthu Nadar. A library at Virudhupatti was established with contribution of Rathnaswami Nadar and named as Porayar T Rathnaswami Nadar Library. This Library cuased the growth of Congress Movement within the Nadar Society.But soon T.Rathnaswami Nadar expired. Followed by him his brother T.Vallathambi also expired later and Guruswami died in the year 1920, hence in the year 1921 the family had to undergo through partition.T.V.Balaguruswami was the President of Nadar Mahajana Sangam in the year 1921 and hence became one of the director of Nadar Bank when it was formed in 1921.

pudhucherry Sandror Kula Gramani Dharma Paribalana Sabha.

Wed, 06 Dec 2023 03:13:50 UTC

Toddy tapping became a near-forgotten craft after 1948, when Tamil Nadu responded to a plea by Mohandas Gandhi to save Indians-and their pay envelopes -from toddy.Since 1920s Mohandas Gandhi was leading the struggle to ban toddy and arrack to save millions of common Indian livelihood.In TamilNadu, the protest against toddy and arrack were spearheaded by starlwarts such as EVR Periyar, Rajagopalachary, Kamarajar, M.P.Sivagnana Graminiar whose father & brother had involved in toddy trade and various others.In July 2006 the centenary celebrations of Sivagnanam was celebrated and a commemorative stamp was released in honour of the freedom fighter in August 2006. Tamils were indebted to him as it was through his efforts the State could retain Chennai and got Tiruttani from Andhra Pradesh.Though he has not gone through schooling system, he had written over 100 books related to Tamil literary works.The State Government have teaken over the copyrights of the works by freedom fighter M.P. Sivagnanam, popularly known as Ma.Po.Si, and compensated his family.His son M.P.S.Thirunavukkarasu founded Gramani Kula Sandror Welfare Association functioning from Korattur, Chennai in the year 1985.The Silver Jubilee celebrations of Gramani Kula Sandror Welfare Association is celebrated on 10 January, 2010 with the support of Pudhucherry Sandror Kula Gramani Dharma Paribalana Sabha.Gramani Kula Women association is being inagurated in this year 2010 at the inaguaral function being organized at Mandaveli, Chennai with the active participation of Community members.

Royal Sathiriya Thirupappu Nadars

Wed, 06 Dec 2023 03:23:59 UTC

Title of Thirupapu NadarsThirupapu means Godly care, the status given to the people of Nadar community for their wealth and social status. Alternate legend suggests the ancestors to be the mercenaries hired by the king of Travancore from Kamanayakkanpatti, during the political upheaval in the samasthanam. Nadars were also called as Santror (Educated people in the Chera Kingdom).Thiru Swamiyadian Nadar with four members of his family established and possessed the entire area in Maravankudieruppu and near by locality. He was a tax payer to the Travancore Samasthanam. So he was called to attend the marriage of Swathi Thirumal Rama Varma and Panapillai Amma Srimathi Ayikutty Narayani Pillai Kochamma of the Thiruvattar Ammaveedu family in 1829. Mr. Samyadiyan also attended the function and presented 1001 ponnu(ponnu- paun-Sovereign) of Gold which was a big presentation in that period. So the king was pleased and honoured him by awarding him with one of the greater award â€œThiru Mugam Parpuâ€. The meaning is Seeing the face of the King. The people who got this award can meet the king without prior an appointment. This can be found from the records of Thiruvancore Cochin Samasthanam available at Trivandrum. â€œThirupappuâ€ is the short name of â€œThiru Mugam Parpuâ€. Thereafter from Thiru. Samiyadiyan Nadar was called as â€œThiru. Samyadiyan Thiru Mugam Parpu Nadarâ€ in short as Thiru. Samadiyan Thirupappu Nadar.A great warfare practised by the Royal Trippapu Nadans to defeat/kill the enemy without any external injuries are called Varmam or Varma-Kalari

Saiva Bhanu Kshatriya Aruppukottai Nadarsâ€™ Uravinmurai Trust

Wed, 06 Dec 2023 03:26:27 UTC

Saiva Bhanu Kshatriya Aruppukottai Nadarsâ€™ Uravinmurai Pothu Abiviruthi TrustSaiva Bhanu Kshatriya College, Aruppukottai, (Tamil Nadu), was established by Aruppukottai Nadarsâ€™ Uravinmurai Pothu Abiviruthi Trust in 1970.The trust also runs 1 Hospital, 4 Schools, and 1 Sewing and Typewriting Institute. It aims to impart higher education to the socially and economically disadvantaged sections of society in and around Aruppukottai.The emblem of the college displays the lotus, which suggests that the students of the college must excel in their intellectual pursuits, and the Sun, which is the symbol for dispelling ignorance and for radiating wisdom.The College is run by Aruppukottai Nadarsâ€™ Uravinmurai Pothu Abiviruthi Trust. The Trust upholds secular principles and serves the cause of higher education of students hailing mostly from socially, economically, and educationally disadvantaged sections of the society. The Institution has an efficient co-ordinating and motivating system. Policy matters are chalked out by the Management.

Successful Role of Nadar Civil Soceity Groups

Wed, 06 Dec 2023 03:36:18 UTC

Seminar on Civil Society Initiatives of Native OriginHeld on 7 March 2003 Venue: Tamukkam Grounds, MaduraiInterrelatedness of Microfinance and Development ThemesBuilding Stronger Community OrganisationsIn the past years, the few upwardly mobile community organizations promoted for specific purposes are diversifying and growing into civil society groups and institutionalized organizations. The successes in Microfinance Federations are worth mentioning and provide a model for many such sectors. Such proliferation of community organizations and their networks shall have a positive effect in bringing changes in the lives of the poor.This seminar discussed the issues related to grass root democracy, which results in the betterment of the serving communities. In this context this seminar is likely to focus upon many such ideas and their successful grounding. The discussions would include the following:â€¢ Promotion of community Federations serving the poor & the underprivilegedâ€¢ Transforming the Federations into civic societies performing various servicesâ€¢ Integration of such civic society organizations into mainstream institutionsThe focus of simultaneous seminars in Madurai was on connecting microfinance and development themes. Microfinance has emerged as a pivotal instrument in addressing various causes of poverty, however, it is important to understand the interrelatedness of the microfinance intervention with other developmental issues like education, health, women empowerment and development infrastructure etc. to impact the poverty. Hence these simultaneous seminars was aimed to facilitate deliberations on various aspects of interrelatedness between microfinance programme and other development themes.The participants includeed practitioner NGOs, Academicians, Research Institutions, Banks, Government and Donor community representatives and Agencies.Case studies of Civil Society Initiatives of Native OriginThere are local communities in the villages and towns, reative enough to run huge network of schools, business enterprises, and developmental programmes, which are conventionally felt, as the domains of the state or private individual philanthropy. These initiatives are highly successful and follow many management systems, which are non-conventional by any stretch of imagination. Their services are efficient and are built around local communities. These cases demonstrate that organized development work in the country need not necessarily be driven by state interventions or private interventions alone.In the seminar the following case studies was presented for the discussionsâ€¢ Kshatriya Vidyasala Schools & Educational enterprises in Virudunagarâ€¢ Palamedu Pathrakaliamman Milk Societyâ€¢ V.Pudhur Village Associationâ€¢ Authoor Betel leaf Farmers Associationâ€¢ Traditional irrigation societies in Tamiraparani systemThese above said initiatives are large in size worth of several crores serving a large population and economy without any external interventions including the government for decades. Some of them are around 100 years old. They question the conventional wisdom of instituting and handholding organizations to serve the communities.*************************************************************The other community federation that serve as civil societies worthy of large services to poor and underpreviledged with huge successful management in Tamilnadu areâ€¢ Sivakasi Hindu Nadar Victoria Schools and related institutes, Sivakasi, â€¢ Sattur Hindu Nadar. Edward Higher Secondary School, Sattur,â€¢ PKN (Pandiyakula Kshatriya Nadar) Schoools and other educational institutions under its management, Thirumangalamâ€¢ N.S.V.V.Higher Secondary Schools, Pattiveeranpatti Thiru Sundara Nadar and his Wife vishalakshi ammal donated all their assetsâ€¢ Nadar Parasakthi Milk Society, Bodianyakanur, Tamil Nadu,â€¢ Pathrakaliamman Milk Society, Bodianyakanur, Tamil Nadu and othe Cooperative Milk Societies operating at Surandai, Iluppaiyur etc.

Virudhunagar Hindu Nadars Abiviruthi Panchukadai Mahamai

Wed, 06 Dec 2023 21:59:44 UTC

The Virudhunagar Hindu Nadars Abiviruthi Panchukadai Mahamai is a society, registered under the Societies Registration Act and its objects as found in its memorandum of association are as follows :"..... to run the Virudhunagar Hindu Nadars' Abivirudhi Panjukadai Mahamai and to develop it and thereby the following three main objectives(i) to provide relief of the poor, education and medical relief;(ii) to establish and maintain educational institutions.... to give aid to educational institutions;.....(x) to establish and run income earning industries to achieve the three main objects of our society, viz., to provide relief of the poor, education and medical relief."The society is in existence for the past 160 years or so.the Rules and Regulations of the society run as follows :" The funds of the society shall comprise its income from the Mahamaicontributed by its members as fixed by the general body from time to time, the rent and other incomes from the properties owned by the society, the cooly receipts of the cotton ginning machinery owned by the society and donations.Mahamai shall be collected at such rates as may be fixed by the society from time to time in respect of lint, kappas, groundnut, chillies, grains and other agricultural produce brought for sale or purchase from up-country places or within Virudhunagar."

Tuticorin Education Society

Wed, 06 Dec 2023 22:12:44 UTC

The illustrious Thiru. A.M.M.Sinnamani Nadar( 1894-1962 ) formed the AMMS Group in the year 1917. Born into a textile family, Thiru SinnamaniNadar established the first cotton ginning facility in southern Tamilnadu,India, at Vilathikulam. He was also instrumental in founding of the NadarBank( now Tamilnad Mercantile Bank ). He established the TuticorinSpinning Mills in 1945. AMM Sinnamani Nadar Middle School located at Ganesa Nagar/Tuticorin offer services in the field of school education which was established in 1955 later become a Hr.Sec. School.Kamaraj College was founded in 1966 by the Tuticorin Education Society. Thiru A..M.S.S. Ganesa Nadar, son of A.M.M.Sinnamani Nadar was the founder-patron of the Society and the College. Thiru A.M.M.S.G. Kathiresan is the patron of our College.The College has been named after Bharat Ratna Shri. K. Kamaraj as a tribute to the invaluable service rendered by him to our nation, particularly to the cause of education.

August Revolution 1942 and Kulasekarapattinam case

Wed, 06 Dec 2023 22:33:53 UTC

Nadar Community contribution in August Revolution and the Kulasekarapttinam Rioting CaseThe Nadar community which in the beginning of 20th Century was considered to be supporter of British Raj for raising their social status, however strongly supported Justice Party in the era between 1910 to 1930s for ensuring Social Justice. Later soon with the untiring work of Kamarajar in villages the Congress Movement picked up momentum in Tamilnadu in grass root level in th 1930s. In Virudhunagar town the Porayar Rao Bahadur T.Rathinasamy Nadar Library was used by people such as A.S.S.S.Sangarapandian Nadar to turn the Justice Party dominated nadar town of Virudhunagar to incline towards Congress Movement. In 1939, the Temple Entry Act was encacted and there was shift of support base of the Nadar community to Congress movement which favoured this Act in Assembly. In 1940, Kamarajar became the President of Congress Committee.Kamarajar could not play a direct role in 1942 August Revolution as he had to undergo through hiding at Ranipet at Janab Mohammad Sunamon's premises at the supervision of Kalyanarama Aiyar. FOr August Revolution VIrudhunagar Municipality chaired by A.S.S.S.Sangarapandia Nadar condemned the Government. Hence the functioning of Municipality was stopped by Govt. Several other towns including Dindigul, Madurai, Ramanathapuram Municipalities and Panchayats followed the same. The South Tamilnadu especially the Nadar community dominated Theri villages near Thiruchendur, Arumuganeri, Kurumbur, Athoor, Udangudi became strongholds of Congress movement with 1942 August Revolution.When the Mahatma Gandhiji called for August Revolution in 1942, there was a total support to this agitation in all the villages including MadhavanKurichi, Paramankurichi. Mass assembly fines were charged in Ariumuganeri, Kurumbur and near by places.In Aalandhali the Telegraph cables were broaken down by the agitators. In MeiGnanapuram, the agitators attacked telegraph office. The village chuch bell was rung and the entire villagers started rushing out. The agitators ran away, but had a plan to loot the guns from the salt factory from Kulasekarpattinam realising the importance of guns from Meignanapuram incident.On the particular night on 20th Spet, the agitating gang attacked the Salt factory at Kulasekarapattinam managed by British Raj with the appointed British officer Mr.W.Loane. The British officer who worked as a Salt Inspector was killed in the agitation. Even today the Cemetry memorial of the British salt officer Mr.W.Loane can be seen Kulasekarapattinam.26 peopel majority belonging to Nadan community along with few other community members from Pillai, Yadava Konar, Parathavar were charge sheeted and tried in court.The Malabar SPecial Police was used to destroy the various properties including Palm Gurs prepared and stored by Nadar community in Palm groves dominated Theri Forest villages including Thandavangadu, Kottangadu, Padugapathu, Thandupathu, Chettiapathu, Seerkaatchi, Sathankudiyiruppu, Kaalankudiyiruppu,Later among those 26, two people Kasirajan alias Ramalinga Nadar and Rajagopalan were convicted with death penalty and others with different types of penalties. Much at a later stage, due to various appeals the two persons were condoned and let out in 1948.Again in 1942, a strong voice was raised in Nadar Mahajana Sangam towards COngress Movement by P.R.Muthusamy Nadar and the annual conference of Nadar Mahajana Sangam was stopped till 1947 with the two factions in Sangam.

TMB-traditional form of relationship-basedcommunityfinancing

Wed, 06 Dec 2023 22:52:46 UTC

With its briny sea breeze and a history of pearl-diving, the port town of Tuticorin near the southern tip of India hardly looks like a corporate battlefield.Yet, over the last decade-and-a- half, takeover titans have been raiding the town, attempting to grab its crown jewel: Tamilnad Mercantile Bank (TMB). At the core of the strife is that unique Indian institution called caste.With 60 percent of its business and 90 percent of its work force coming from one community, called the Nadars, TMB is a ferociously protected institution; caste members think no one else has the right to own it. Two corporate invaders have already beaten a retreat. So, in May 2007, when outsider Ramesh Vaikuntanathan Vangal, 56, and a few other investors, bought a stake in it, they knew they were walking into a minefield.Nevertheless, in the last two years, this MBA grad from London Business School has struggled to convince the Tamil-speaking, dhoti-clad clansmen who zealously guard TMB to let his nominees into the board. He has not been able to dispel the Nadar fear that the 25 percent stake he and his associates own is a bid to take over the community bank and strip it of its ability to serve their caste.â€œI see the TMB delays as being connected to local issues and not any opposition to foreign investment,â€ says Vangal. The founder of Katra group paid four times the price that Nadars paid for the shares. He is still waiting for an end to the dispute, in which every single member of the caste seems to have something to say.At stake is not only TMBâ€™s ownership but the larger question about community banks in India. These banks, which combine traditional forms of relationship- based financing with modern banking, came as a boon to communities discriminated against by untouchability. That was a long time ago; today, community-based banking is becoming impractical. With access to capital and their customer base both limited to niche groups, many have been devoured by larger banks. Some have got nationalised, others sidelined; a few, like TMB, have pressed on, but have found their communities unable to feed their hunger for resources and professional management. If niche markets like the Nadars go away, â€œsmall banks have no future.â€Within the community, TMB is a family affair, and opening it up to outside ownership is betrayal. The Nadars today face a dilemma: Should they free the bank from the shackles of caste and risk losing its social commitment? Or firewall it from outsiders and endanger its very survival?Burden of History in Community financingThe strife at this small community bank reverberates along Chennaiâ€™s Ranganathan Street, easily Tamil Naduâ€™s premier High Street. Dotted with shops selling everything from white goods to clothes to toys, it is so busy that vehicles are banned from its length.If one lumbers through the human maze, it is easy to notice that most shops are run by white-dhoti- clad men with a distinctive twang in their accents. These are the Nadars, a trader community that keep accounts the traditional way. Business worth crores of rupees is done with little or no documentation; their words are their bond. And they bank with TMB.Sivasamy (name changed) was one such loyal customer. The capital for his small store hawking wheat, jaggery and pulses came from the bank. More than a decade ago, when outsiders had acquired a majority stake in the bank and the Nadars rallied to recover it from them, he even bought two shares in the bank as his contribution. Today, though, he is a bitter man, disenchanted with an institution so heavily influenced by caste leaders who donâ€™t own even a single share. He no longer banks with TMB.Started by a few wealthy Nadars in 1921, TMB elevated a community once identified with toddy-tapping to a merchant class. When a young Nadar man was set up in business, TMB brought in the capital. If he wanted a job instead, it gave him one. So, the Nadars resolved to never let their patron be owned by an outsider. In time, it rose to be one of the best-run banks in the country.But, as frequently happens, the closed approach brought its own problems. Fraternal fights over boardroom control exposed the bank to invasion by outsiders.Vangal and his associates (including Ravi Trehan and former global managing director of McKinsey, Rajat Gupta) are actually the third set to buy into the bank in 15 years. The first battle for TMB was fought with the Essar group. Two shareholder groups at TMB, unable to wrest control from a third group, were preparing to sell their 25 percent stake. All hell broke loose when it emerged that the Ruias had pocketed that shareholding, and bought more shares from others, quietly amassing 67 percent stake. Shashi Ruia was clearly eyeing management control.The Nadars erupted in protest; a barrage of petitions to RBI followed. The central bank stepped in and rejected the deal, ruling that an industrial group canâ€™t be allowed to run a bank. Shashi Ruia agreed to sell back the Essar stake, but at a price he named. The fractured Nadar community was unable to scrape together the cash.Chinnakannan Sivasankaran, an enigmatic gentleman with the uncanny knack for buying businesses at low prices and selling them at huge profits, bought the Essar stake for Rs. 65 crore. He immediately started negotiations with the Nadars to sell it back to them, but for Rs. 155 crore. For the next 10 years, the Nadars struggled to pay him off but garnered only half the money needed. Sivasankaran sold back half the stake and waited for the rest. By 2007, the time was ripe for a new batch of outside investors to take their chances.Find this article in Forbes India Magazine of 03 July, 2009

Registration for 69 NMS conference centenary celebrations

Wed, 06 Dec 2023 22:55:48 UTC

http://nadarconference-sivakasi.com/malar.htmlhttp://nadarconference-sivakasi.com/awardbusin.htmlhttp://nadarconference-sivakasi.com/aboutsivakasi.htmlhttp://nadarconference-sivakasi.com/version_en/asivakasi.htmlOur Mahajana Sangam has completed a hundred years of meritorious service since its inception. On this momentous juncture, We are organizing our 69th General Conference and we are going to lay the Foundation of our proposed Medical and Engineering Colleges. These three Mega celebrations are held in a grand scale on 18th & 19th December, 2010 at Bharat Ratna Kamaraj Arangam, Opposite Arasan Ganesan Polytechnic on Sivakasi â€“Virudhunagar High road. The grand celebrations are designed to spell out the towering strength and solidarity of the illustrious Nadar Community. A host of VIPs â€“ Central and State Ministers, MPs and MLAs, Industrialits and Educationists and our own community stalwarts have consented to grace the occasion with their distinguished presence. The Conference Agenda is marked by a galore of colourful programmes such as brainstorming seminars, illuminating lectures and a cultural extravaganza. Eminent members of the Nadar community with a trail-blazing track record in different walks of life will be honoured with life-time achievement awards. In this context, the Reception Committee of the Conference makes an earnest appeal to our people to attend this conference in large numbers and to register their attendance well in advance and to contribute their mite for the success of this historic conference. The registration fee per head is a modest amount of Rs.100/- only. The Centenary celebration of our Sangam is a landmark in the annals of Nadar history. Hence, we solicit your whole-hearted co-operation in enlisting maximum participation from various Towns / districts and confirm the registration process well in advance. Finally, we cordially invite all to enjoy the exemplary hospitality of the Sivakasi Uravinmurai Magamai.Thank youCentenary Celebrations : Reception CommitteeMr.A.P.Selvarajan Mr.A.S.P.Arumugaselvan Mr.Rathinagiri Mr.V.K.VelrajanPresident Secretary Treasurer

REVIEW AND REFORMS OF URAVINMURAI MANAGEMENT part 2

Wed, 06 Dec 2023 23:02:53 UTC

If Uravinmurais are transformed to be strong, one can imagine establishing several aspects and even realising it.- Pettais to transform into Modern warehouses including cold storages.- Mini Malihai shops of Nadars (Annachi Kadaihal as called in Chennai) can transform to Modern cooperative supermarkets to take care of competition against corportate retailing that will be gaining strength in the coming years- Few More Co-perative banks and few industrial establishemnts, in Nadarâ€™s management. ( It is amazing to see a Voltage stabiliser assembly unit functioning within the complex of a Multi speciality Super facility hsopital (giving employment to locals) set up by Kerala based Christian Missionary, where several nadar small/medium enterpises in and around sulakkari industrial estate failed or sturggling to operate.)- Establishment of new technical and medical, corporate hospitals, old age centres at the Nadarâ€™s initiative. (Nadarâ€™s technical colleges through Uravinmurai has very very minor share or neglible if compared to the no. of engg colleges set throughout the state in the last 2 decades).- Hindu Nadar business power will be equal or even greater than the Gujarati, Marwari, Jain business community and can do Internation business. Utimately, even consturction of one or two Internation airports in South Tamilnadu can happen soon.During the bank retrieval one prominent Nadar of Tuticorin commented: ''Suppose a public park is dirty. You find out who donated the land. If you tell the descendants of the donor that the park is dirty, they will take steps to clean it. It's a normal human reaction. The Nadars are coming together because the TMB was started by them.'' SImilarly if Nadars recognise the importance of Uravinmurai management for community supprot was started by their ancestors, then the descendants may volunteer to vitalise its functioning to carry forward perpetually. If this is not forthcoming, it may even happen by the end of this century, that Nadars will be one among the 1000 & odd listed communities of India with no significance attached to their community status.Extracts from www.nadarsangam.comValamkaimaalai, one of the palm-leaf records speaks about their history. . Prior to the northward migration, the bulk of the Shanar population was concentrated in the arid sandy regions or "Teris" of Tiruchendur in Tirunelveli district. The tortures on the Nadars were so inhuman that in the 17th and 19th centuries the Christian Missionaries found a great 'Fishing Field' in the Nadar dominant areas.The Shanar populace began to move northwards to sell their palmyra- products as well as dried fish and salt. Along their trade routes they established "pettais" or fortified compounds, to protect themselves against thieves and other caste men and also for them to take some rest. There were six primary centers of settlements: Sivakasi, Virudhunagar, Sattankudi, Tirumangalam, Palayampatti and Arupukkotai.During the early 19th century the Nadar Local Associations or " Uravinmurais" constituted an effective and comprehensive mode of local self-government. They levied and collected a variety of taxes among the Nadars. They made and enforced various laws. Each local association had a number of committees to manage its temples, schools, etc and to conduct festivals and clear disputes among its members.Dennis Templeman's work on Northern NadarsDO NADARS NEED TO REVIEW, REFORM AND STRENGTHEN URAVINMURAI SYSTEMTo visit your group on the web, go to:http://groups.yahoo.com/group/nadarfriendsassociation/

DO NADARS NEED ASSOCIATION FOR INTERACTION-views & counter

Wed, 06 Dec 2023 23:25:45 UTC

From SivaRam balakrishnanVIEW AND COUNTER VIEWS ON HAVING NADAR ASSOCIATIONS AND SANGAMSA sangam for nadars exist in America for the last 2 decades in the following address (source: www.nadarsangam.com).Name of the Organisation: ALL AMERICA NADAR MAHAJANA SANGAMContact Person : R. Pandian (CA)ALL AMERICA NADAR MAHAJANA SANGAM has been formed in the year 1991 by a group of individuals from NADAR COMMUNITY, mostly from TAMIL NADU in INDIA.The Registered office in the Metropolitan Chicago Area. Address : Metropolitan Chicago Area,Chicago,Chicago, United States,Certain Views on having organisations based on Nadar identity are reviewd by two persons as reported below.Hello Mr. Natarajan# Damodaran Raja wrote:Having the AANMS allows them to converse with their own people. They are probably more comfortable with Nadars than they are with other Americans.## Why you want to separate Nadars from other Tamils?. Are they not comfotable with non Nadar tamils living in America or are you thinking that only Nadarshave been living in America ? By forming AANMS you are now trying to alienate Nadars from other Tamils.?????The *only* reason for having the AANMS is to *bring together* the Nadars.There are no negative or discriminatory intentions here. If Non-Nadars want to join the AANMS, I personally don't see a problem with that.There is nothing wrong with having such anorganization as long as they don't act in a discriminatory way towards other people.## Tomorrow other castes like Devar, Vellalar, Brahmin, Chettiyar and Yadav will form their own caste based organisations then the discrimination will automatically come.????I have to disagree with your conclusion here. Discrimination will only occur when they are rooted in a person or an organization's psyche. A caste based organization founded and *run* on a moral and ethical belief system will not allow discrimination to occur.Since you're living in the US, I'm sure you know that there are many other people [Irish, Muslims, Jews] whohave their own organizations. If there isn't anything wrong with those organizations, there shouldn't be a problem with the Nadars having an organization of their own.Regards,Damodaran RajaRegards,Anand Natarajan