INTRODUCTION

The word history is defined as systematically arranged written account of

events affecting a nation, social group, institution, science or art, usually including
an attempted explanation of the relationships of the events and their significance.
According to Best, history is a meaningful record of mans achievement. It is not
merely a list of chronological events, but a truthful integrated account of the
relationships between persons, events times and places.
History is one of the fundamental factors that inspire human society to
strive forward on all odds. To whatever limits the human society strives fast to
make new history, to the same limits, it also tries to search back to ascertain its
past history. Man, holding his identity to a family, a caste, a race or a language
tries to plunge into the limitless dark depths of history and tries to travel through
the ages in search of some light on his unknown past. In order to know the
evolutionary developments and to record it in history, one has to penetrate deep
into the dark recesses of history through the mediums of literature, language,
culture, inscriptions, archaeological research, oral traditions and so on. This search
in the dark is indeed a very risky one. Even a minor slip may mislead the course of
the journey. Only very few are able to journey through the various stages of
human developments to enlighten the world of history.
India is a country of multifarious castes and races. There are thousands of
castes with varied levels. It is a country of masters and slaves intertwined with
great barriers of socio economic and cultural disparity, with unilateral codes and
ethics, imposed by some upper hands. This has resulted in the creation of many
lies and myths, making the continuity of history hidden or even broken.
(i) Statement of the Problem
The problem is entitled Christianity for the Development and
Challenges of the Nadars in South Travancore from 1806 to 2006".
Travancore was originally known as Venadu which took its name from the
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Southern most district of the Chera Empire. The old principality of Travancore
included most parts of present Kerala State and the Kanyakumari District of Tamil
Nadu. Travancore was an anglicized form of Sree Vazhum Code, which meant
the adobe of prosperity. The Travancore society was divided into 73 castes and
1050 sub castes. Important communities were Namboothiris, Nairs, Ezhavas,
Nadars, Parayas, Pulayas and others. In the beginning of the nineteenth century,
the people of Travancore were mainly dominated by the privileged caste people.
Nadars were one of the dominated communities in the Southern parts of
Kerala and Tamil Nadu. They were known by different names such as Shatrar,
Shantore, Nadazlvar and Shannars in different places. Nadars or the Shannars, the
original inhabitants of India belonged to the Dravidian race. There are different
theories about the origin of the Nadars. Some of the Travancore historians say that
the Nadars of South Travancore had migrated from the Pandya Country. But there
are no proper sources about the period of their arrival in the Tamil Country. The
word Nadar simply means, Rulers of the country or lord of the land. The
cultivation of the palmyra and toddy tapping were the chief employment of the
Nadar community. Climbing on the palmyra was both dangerous and arduous.
Many of the climbers used to fall down and die or remain crippled.
The political influence of the British in Travancore in the beginning of the
nineteenth century played a vital role in the establishment of the London
Missionary Society in South Travancore. The activities of the Mission gradually
progressed and prospered in the succeeding years. The work was first started
among the Parayas. It soon spread among the Nadars. About them, John Abbs, a
Missionary wrote that the Shannars were in an oppressed and degraded condition
and had many proud references to a noble ancestry and were not only capable of
mental improvement but also exceedingly ambitious to hold positions of country.
The Shannars, however, as a class were not satisfied with their positions.
Christian Missionaries were the pioneers of education in Travancore. The
Protestant Missionaries in Travancore continued the educational work with zeal
and enthusiasm. They successfully carried out this work until the government
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gradually acknowledged its responsibility and directly controlled it. The transition
was a painful experience for the Missionaries, because they found many
restrictions imposed on this area of their work by the government.
The educational endeavours of the Missionaries exploded the myth that
only the privileged caste was destined to learn. It also laid strong foundations for
the cultural renaissance which had been taking place in the society. The Mission
schools provided in many places the depressed classes of people with the
opportunity to educate their children and the Missionaries made special efforts to
bring them to the schools.
Medical Mission work in South Travancore was also a part of the LMS
Missionary work. The London Mission started Medical Mission work at Neyyoor
in South Travancore. On the success of the medical Mission work it was reported
that it was very gratifying to observe that a much large number of the privileged
caste patients visited to the hospital for treatment. Among the patients assembled
in the waiting room, many belonged to the unprivileged caste, number of
Brahmins and Sudras both men and women were sitting side by side with the
Shannars and the untouchables. The work of the Medical Mission was far reaching
as it gradually became the link between the non Christian and the Travancore
Mission.
The Christian Missionaries involved in the life of the society in various
ways and their involvement created much disruption in the society. But a large
number of suppressed people found the possibility to break their chain which had
bound them for centuries. The work of the Missionaries in the religious,
educational and social fields, however, was one of the factors which created the
need and awareness among the people to struggle for their betterment. Their
struggle created tension with in the society because the depressed section legal to
question many of the established customs. That was the beginning of changes in
the society.

During the nineteenth century the status of the women was very low in
Travancore. Women lived in utter darkness and under the threat of cruelty.
Missionary

did

yeomen

service

in

the

field

of

women

The

education.

Mrs. Meed, Mrs. Mault, Mrs. Miller, Mrs. Thomson, Mrs. Norton, Mrs. Bailey and
Mrs. Baker names associated with the pioneering education enterprises among the
women of Travancore. The introduction and popularization of the best English
education alerted the mind of both men and women against the evils of the society.
The proposed study is to explore the struggles of the Nadars to obtain
prominence. The caste regulations of the Travancore imposed so many restrictions
on the Nadars and other depressed classes. Non - entry of temple, using upper
cloth, oozhiyum and viruthi services and also unscientific taxes were imposed on
them. The most severe were the poll-tax, Purushandaram, Kappakzhacha, tax for
the hair they grew and for the breast of ladies called breast tax. A lady, unable to
bear the humiliation and rapacity of the tax collectors, in collecting breast tax, cut
off one of her breasts and presented it to them.
The social conditions of the Nadars were deplorable in the beginning of the
nineteenth century. To mark their degradation their women were forbidden to wear
any cloth above their waist. They were not allowed to carry umbrellas, wear shoes
and gold ornaments. The Nairs called them the semi foreigners. The Nadars must
remain thirty six feet away from the Nambuthiri Brahmins and must not come
closer than twelve feet to a Nair. The Travancore society caste rules regulated the
dress of the people according to the caste to which they belonged. Caste rule
imposed restrictions on the mode of wearing dress.
Unprivileged caste women in Travancore were not permitted to wear
anything above their waists. Serious evil arising out of the idea of caste pollution
was that the covering of the bosom with clothing was forbidden in order to
facilitate recognition and avoidance of the unprivileged castes by their masters.
This rule of going uncovered above the waist as a mark of respect to the superiors
was carried out through all grades of society except the Brahmins. In the early
decades of the nineteenth century, the most important social movement in
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Travancore perhaps in the whole of south India was the upper cloth movement.
Historians of Travancore had not properly evaluated the impact of this movement.
In the history of the country, according to them, this revolt was only a Shannar
disturbance for securing the right of their women to cover their bosoms. Thus the
Shannars of South Travancore collected together and fought many bloodless
battles, which had lasted for about forty years. This was the first organized
movement against custom and caste and rules in India.
The great contribution of the Nadars was forgotten by the historians of
Travancore. Ananthapadmanaban Nadar was commander-in-chief of Marthanda
Varma army and the forerunner of the formation of Travancore state. He was the
commander-in-chief in the battle of Colachel in the year 1741. The Book
'Marthanda Varma' of C.V. Raman Pillai mentioned him as 'Pranthan Shannar'
which means 'Madmen'. But we can not see Ananthapadmanaban Nadar in
Travancore History. Vaikundaswamy was the first social reformer in Travancore
as well as in Kerala. He spoke against caste restriction, empowerment of women
and the up gradation of untouchables. As a reformer, he earned a notable position
in the history of Kerala. But his contribution did not get much importance.
Marshal Nesamonys contribution in freedom movement and the merger
movement of Kanyakumari was tremendous. These great mens contribution must
be written in golden letters in the history of India.
(ii) Definition of Terms
Definition of the key terms used in the title of the problem is given below:
Christianity
Christianity is the religion based on the life and teachings of Jesus Christ.
Christianity is a monotheistic religion like Islam and Judaism. It began with a
small group of believers in ancient Palestine and has spread throughout the world
and has the longest following among world religions. Christianity has had an
eventful history like some other religions - Buddhism and Jainism. During the
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Roman Empire, Christians were persecuted a lot. It must be admitted that

Christianity has contributed a lot to the civilization of mankind.
Development
In this study, the term development is used to denote any process of
progressive change. It was the London Missionary Society Missionaries who
were responsible for the upgradation of the downtrodden people. At the time of
their arrival, a rudimentary system of instruction was existed in all arts of South
Travancore. The Missionaries not only improved the indigenous system of
instruction but also expanded the facilities for teaching and caring of the young.
The Missionaries efforts brought about great educational advancement in
Travancore. Hence the expression Progress and development are used in the
sense of improvement, advancement and growth.
Challenges
In this problem, the word challenge is used to explain how the Nadars
over came the restriction imposed by the caste Hindu Society in Travancore with
the help of Christian Missionaries.
South Travancore
South Travancore a strip of land between the Western Ghats extends from
Quilon to Cape Comorine. South Travancore is geographically a single unit after
the linguistic reorganization of state in 1956. This area has become a part of two
states. The Tamil speaking area (Kanyakumari) form a part of Tamil Nadu. The
Malayalam speaking area (Trivandrum) forms a part of Kerala.
(iii) Scope of the Study
The present study 'Christianity for the Development and Challenges of
the Nadars in South Travancore from 1806 to 2006' is an earnest attempt to
Estimate the development and challenges of Nadars through Christianity. The year
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1806 stands out as land mark in the history of Travancore, because the LMS
started its Mission in Travancore in that year with the help of the Resident Munro.
The year 2006 is significant for the celebration of the bicentury of LMS. This
study is mainly intended for assessing the contribution of the LMS in Travancore
for the upgradation of Nadars. It is historical survey of the LMS, condition of
Travancore on the eve of the arrival of LMS Missionaries, educational activities of
Missionaries and the Missionaries social involvement in the state come with in the
scope of this study. Its efforts for the education of women and depressed classes as
well as the establishment of special educational institutions have been highlighted
in this study. The evangelical and educational activities of the Missionaries
brought about great changes in the social life of the depressed section of the
society. The success of the Missionary efforts largely depended on the attitude of
the government. As the Missionary activities have their impact on the education,
social, religious, economic, moral and cultural life of Travancore, which are
estimated in this study.
The Nadars, in general, were industrious, simple, rude and unskilled. They
were neither devoid of shrewdness nor insensible to kindness, though long
oppression had rendered them suspicious and covetous. They lacked communal
self awareness. This consciousness began to emerge in the early nineteenth
century. Their struggle for uplift was offered by the Missionaries. A major portion
of the Protestant Christians was recruited from this suppressed community with
the spread of Protestant Christianity among them. They made great progress in
intelligence, civilization and morals. The Missionaries put their shoulders to the
yoke for the upliftment of deprived humanity. They built a strong movement with
the community for gaining their long denied rights and freedom.
(iv) Hypothesis
The study critically examines on the basis of the following Hypothesis.
What were the contributions of London Missionary society for the development of
Nadars in South Travancore? What were the different events which helped in the
up gradation of Nadars in South Travancore? What were the Missionary activities
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for the education of the unprivileged classes? What were the works done by the
Missionaries in the field of socio-economic, religious, political, social and moral
life of the Nadars in South Travancore? The hypothesis describes the origin of
Nadars, social systems, position of women, condition of untouchables and also the
contribution of great Nadars to the society.
(v) Methodology
To estimate the contribution of the London Missionary Society to the
progress and development of Nadars in South Travancore, a peep into the past
history of Nadars in the state is quite essential. This is the function of historical
research. Hence, the historical methods have been mainly used in this study. It is
supplemented by interview to gather more details on some aspects of the study.
(vi) Review of Literature
This section reviews the literature related to the present study 'Christianity
for the Development and Challenges of the Nadars in South Travancore from
1806 to 2006' According to Mouly, "The survey of the literature is a crucial aspect
of the planning of ably is a wise investment". Therefore as far as a research study
is concerned, a survey of related literature is indispensable. Survey of related
literature facilities the research worker to eliminate the risk of duplication and
provides him with useful hypotheses and worthwhile suggestions for significant
investigation.
Agur's Church History of Travancore1 is a best work related to the
church History in Travancore. It assesses the position of unprivileged classes in
Travancore in a brief manner. Federick Bailys The South Travancore Mission2
is another important work related to the development and Challenges in South
Travancore. It tells about the work Mission in Travancore for the upliftment of
unprivileged people. The next important work related to the present work is
1

C.M. Agur., Church History of Travancore, Madras, 1903.

F. Baily., The South Travancore Mission, Madras, 1858.

Caldwells Tinneveli Shannars3. In this work the author point out the condition
of Shannars (Nadars) in the district of Tirunelveli on those days.
A History of Chritianity in Kerala4 is an important work of Cheriyan. In
this work he explains how the Christian faith mingled with suppressed people in
Kerala. Deltons Missions in India5 is one of the important related to the Mission
activities in India in a good manner. It did not mention about the Travancore
Mission in a brief manner. Nadars through the Ages6 is an important work done
by Emmanuel. It clearly pictures the position of Nadars from the early stages to
the modern ages.
Keralathile Innalagal7 is a Malayalam work related to the present work.
This was done by a famous Malayalam writer Ganesh. J.W. Glastone
distinguished scholar argued in his book Protestant Christianity and peoples
movement in Kerala8. Mentioned the conversion movement in Kerala was the
conscious attempts of certain sections of the people for their emancipation. The
Missionaries and the British authorities functioned as the agent for promoting their
emancipation.
Hackers A Hundred years in Travancore9 is an important work related
to the present study. In this work he explains his experience in Travancore from
the different sects of people who belong in this particular region.

Caldwell., Thinevely Shannars, London, 1850.

C.V. Cheriyan., A History of Christianity in Kerala, Kottayam, 1973.

W.H. Delton., Mission in India, London, 1854.

Emmanuvel, Nadars Through the Ages, Nagercoil, 2002.

K.N. Ganesh., Keralathiley Innalakal (Malayalam), Trivandrum, 1990.

J.W. Gladstone, Protestant Christianity and Peoples Movement in Kerala, Trivandrum,

1984.

I.H., Hacker., A Hundred Years in Travancore 17806-1906, London, 1908.

John A Jacob has pointed out in his book History of London Missionary
Society10, the great impact the Missionaries exerted on the Socio-political,
cultural and religious realms in the South Travancore Society. Joy Gnanadhasans
A forgotten History11 deeply pictured the poor unprivileged peoples life and
socio-economic conditions in the neighbouring area. A Brief Account of the
Nadar Race12 is one of the best works done by Kulasekhara Raj. This work
excellently pictured the Rights and privileges given to the Nadar community for
their betterment by the then governments and the rulers. Pachaimals Ahila
Vasana Kaviyam13 is another important work deals about the depressed section of
people in this region.
Robert Gefferys Decline of Nayar Dominance14 deals about the decline
of Nayar Dominance in Travancore region. R.N. Yesudhasans A History of
Women Education in Kerala15, Peoples Revolt in Travancore16 and History of
London Missionary Society17 are gives some important information to the present
study. They did not describe the clear picture of the particular group of people.
All the above said works are not dealing about the development and
challenges of the Nadars in South Travancore. Thus no systematic study is
available on the topic of 'Christianity for the Development and Challenges of
the Nadars in South Travancore from 1806 to 2006'. So the present study is an
attempt to fill that gap.

10 John A Jacob., A History of London Missionary Society in South Travancore, Nagercoil,

1990
11 Joy Gnanadhasan., A Forgotten History, Madras, 1994.
12 B.J.M. Kulasekara Raj., A Brief Account of the Nadar Race, Palayamkottai, 1918.
13 K. Pachimal., Ahilam Vasana Kaaviyum (Tamil) Nagercoil, 1971.
14 Robert Geffery., Decline of Nayar Dominance, Delhi, 1976.
15 R.N. Yesudhasan., A History of womens Education in Kerala, Trivandrum, 1988.
16 _____________., Peoples Revolt in Travancore, Trivandrum, 1975.
17 _____________., History of London Missionary Society 1806-1908, Trivandrum, 1979.

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(vii) Steps in Research

Historical method being a scientific one, a historical researcher has to pass
through stages similar to those of an experimental research work.
There are three major steps in the historical research. They are
a. Collection of data through primary and secondary sources
b. Criticism of the data, including the internal and external examination
c. Presentation of facts in a readable form involving problems of
organization, composition, exposition and interpretation.
(viii) Limitations
As the study covers an extensive period of 200 years (1806-2006) the area
is too big to include all details within the limits of this study. The contributions of
the LMS Missionaries cannot be limited within the scope of this study because of
the great intensity of their work. Still, an earnest effort has been made to epitomize
the activities of the LMS Missionaries in South Travancore with the maximum
coverage of facts.
(ix) Sources of the Study
Primary sources are extensively used in this study. Primary sources used in
this study are letters, minutes, reports, published and unpublished documents,
periodicals, newspapers and books.
Letters: A large number of letters sent by the Missionaries in Travancore to the
mission authorities are preserved in the archives. These letters, though very often
express the objective feelings of the Missionaries, form part of the authentic
records of the social and educational history of Travancore. All the Missionaries
did not write descriptive letters, but many of them, like Charles Mead, Mrs. Mead,
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John Cox, James Duthie, Samuel Mateer, Hacker, Thompson and Sinclair wrote
long and detailed letters. Many of such letters are used as the sources for this
study.
Minutes: A large number of minutes of committee meetings are made use in this
study. Much important among them are the following
The Minutes of the Travancore District Committee (TDC). The Travancore
District Committee was a body of LMS Missionaries. Another is the minutes of
the Meetings of the Eastern Committee. In these minutes, there are pieces of
information regarding the establishment and management of schools. These are
either in manuscript or in printed form.
Minutes of the conferences of the Church Missionary Society (CMS).
These minutes are also in manuscript or in printed forms. These minutes also
include representations to the government and similar documents. These
documents are extremely valuable to trace the history of education in Travancore.
Reports: Large collections of report sent from the Mission stations to the head
quarters are preserved in the Archives. These sources are used extensively in this
study.
Government Documents: Another kind of primary source used in this study is
the government documents. Most of the educational activities of the local
governments are mentioned in the Travancore Administration Reports. Cochin
Administrative Reports are kept in the Indian Office library. These sources are
used in this study. The Madras political proceedings available in the same library
also gives elaborate accounts of many educational and social reforms in Madras
residency and Kerala.
A good number of documents related to the Travancore government known
as the Travancore government English Records are preserved in the government

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secretariate, Trivandrum. Back volumes of Travancore Gazette, available in The

public library, Trivandrum, are also found helpful for this study.
Periodicals: Of the periodicals, the most important are, The Church Missionary
Intelligencer of CMS and the Evangelical Magazine and Missionary Chronicle
of LMS Keralopakari, a Malayalam periodical, preserved in The Mission about
the educational activities of the Missionaries in Travancore.
Neetus: Neetus was the royal proclamation issued by kings of Travancore and
Cochin. Neetus and the writings of early Missionaries and foreign travellers
supply valuable information about the socio religious and educational conditions
of the eighteenth century in Travancore.
Interview: The interview is, in a sense, an oral questionnaire. Instead of writing
the response, the subject or the interview gives the needed information verbally in
a face-to-face relationship.

(x) Chapterisation
The first chapter mentions Division of the Society and Different Castes in
Travancore. The major castes in Travancore were Namboothiri, Brahmins, Nairs
(Sudra), Nadars, Ezhavas, Pulayas, Parayas and others. It deals with the social and
religious life caste-wise. This chapter describes the dark historical background of
Travancore.
Second chapter examines the Socio-Economic Conditions of Nadars. It
describes the origin of Nadars, their social status, customs and rituals also. Their
main occupation on those days was the climbing of Palmyra Palm. The cultivation
of the Palmyra and toddy topping were the employment of the Nadar community.
Beyond the Palmyra forest where the palms the Nadars abounded together in the
areas of South Travancore. The great majority of the Shannars, who remained
heathens, were not allowed to enter the temple, due to restriction. The Hindu

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Nadars had their own temple called Tekahu, which differed from other
Bharaminical temples.
The third chapter 'Early Christian Missionary Activities' has two parts.
a. Early Christian Conversion.
b. Contributions of Christian Missionaries.
The first part mentions Early History of Christians in Travancore. The arrival
of St. Thomas, St. Xavier, Martyrdom of Devasahayam Pillai and the arrival of
European Missionaries, the spread of Protestant Christianity in Travancore. It also
gives detailed information of Velu Thampis opposition to Christian faith.
The second part deals with the educational, medical, social and cultural
contribution of Christian Missionary. The educational activities of the Christian
Missionaries give a social renaissance in Travancore. They gave much importance
to the education of women and the untouchable. The lady Missionaries played a
vital role for the education of women. The social involvement of present
Missionaries is also mentioned. The abolition of Slavery, abolition of Oozhiyam
and Viruthi, Social inequalities like pula Pedi, Smartha Vicharam, Devadasi
system, Manna Pedi and the social involvement of Christian Missionaries are
described.
The fourth Chapter entitled Struggle of the Nadars is also divided into
two parts. They are
a. The Upper Cloth Movement
b. The Temple Entry Movement
The first part, the upper cloth movement, describes the early decades of the
nineteenth century. The most important social movement in Travancore perhaps in
the whole of South India was upper cloth movement. This chapter presents a good
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picture of social evils on those days. Justice in administration, Travancore

atrocities against women and the activities that destroyed Nadars are presented.
Research on the Mission activities and the impact of Christianity in South
Travancore are also described.
The second part of the chapter describes the temple entry proclamation. The
temple entry proclamation of 1936 was a major land mark in the long chain of
social reforms connected with the unprivileged castes. Despite resistance from
powerful quarters against this step, the long existed disparity between the
unprivileged castes and privileged castes were abolished through this historical
proclamation of Sri Chithira Thirunal.
The fifth Chapter deals with The Great Nadar Personalities and their
Contributions to the Society. The contributions of Ananadapadmanaba Nadar,
Vaigundaswamikal, Nesamony, Kumaradhas, Malayala Film Star Sathiyan are
mentioned.
The concluding chapter summarise the previous chapters and also it offers
certain derivations, findings, remarks and suggestions drawn from the study of the
thesis.

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