Introduction
Nadar caste was recognized as Shanars till the 19th century. Thereafter they came to be known as Nadars which was derived from the Nandans, the supreme head of this community. The origin of the caste as a social group is anonymous. However historians believe that they are the descendants of prehistoric rulers like Cheras, Cholas and Pandyas. There is not much evidence to support this claim.
Etymology of Nadar
The title "Nadar" is thought to have originated from the "Nelamaikkarars," a group of aristocrats within the Shanar community who were once its exclusive users. Many within the Nadar community assert that their original name was "Shantror" or "Shandrar," meaning "noble one." Over time, they believe this name evolved phonetically into "Shanar." Additionally, it is noted that the title "Channar" is associated with the Ezhava community in Kerala. However, these historical interpretations remain unverified, as there is no concrete evidence to substantiate such claims.
Sub-sects in Nadar Community
Nadar community did not originate as a single unified caste but evolved over time through the integration of various closely linked subgroups. These subcastes eventually came together under the collective identity of "Nadar." Among them, the Nadar climbers formed the largest segment, historically known for their occupation in palmyra tree cultivation and jaggery production. Some were also engaged in the toddy trade, a livelihood that often placed them at odds with dominant upper castes, resulting in social discrimination in certain regions.
Contrasting this were affluent Nadar subsects like the Nelamaikkarars, landowners and money lenders who held significant economic influence. Despite these internal divisions, the community gradually consolidated, and over time, made remarkable strides in education, enterprise, and social mobility. This transformation has drawn interest from scholars studying caste and development in South India.
Traditionally, Nadars also practiced Varma Kalai, an ancient martial art rooted in self-defense and healing. Today, the community is officially recognized as part of the Other Backward Classes (OBC) by both the Tamil Nadu state and Indian central government. Geographically, Nadars are most densely concentrated in the southern districts of Tamil Nadu, including Tuticorin, Kanyakumari, Tirunelveli, and Virudhunagar.
Subgroups Within the Nadar Community
These are some of the common sub-groups of the Nadar caste, found in different parts of India.
Nattathi:
Centered around the village of Nattathi in the Tuticorin district, the Nattathis were traditionally cultivators, traders, and money lenders. According to legend, they descended from a union of Pandya and Chola lineages. Predominantly Christian, the Nattathis remained a closely-knit, endogamous group. Their leader was historically a retainer of the famed Kattabomman Nayak and was later granted Zamindari status under British rule.
Karukkupattaiyathar (Mara Nadars):
Considered the original inhabitants of the Manadu region, this subsect later became known as Mara Nadars. They claim descent from the ancient Pandyan dynasty and constitute the largest portion, approximately 80% of the Nadar population. This group includes both the aristocratic Nelamaikkarars and the climbing subcastes.
Kodikal:
Known for their palmrya-climbing heritage, the Kodikal are believed to have migrated from the banks of the Cauvery River in Tanjore to serve as flag bearers for the Pandyan rulers, a symbol of loyalty and service.
Mel-nattar:
Originating from the western region known as Mel-nadu, the Mel-nattars traditionally resided in Southern Travancore and Western Tirunelveli. They trace their ancestry to the Chera kings, who are believed to have settled in the Western Ghats following the decline of their kingdom.
Kalla (Servai):
Considered the most marginalized among the Nadar divisions, the Kalla Shanars—also referred to as "Servai," held the lowest social position. The term "Kalla" translates to "false," and they are thought to have descended from unions considered illegitimate within the community. Historically, they served as palanquin bearers or menial laborers under the Nelamaikkarar families and were often engaged in toddy tapping.
Nadar Caste in Early 19th Century
Nadars were considered as the lower caste and treated with contempt. They were not allowed to touch the Brahmins or the Nairs. They were not allowed to dress like the higher caste. They were immensely tortured and burdened with various taxes and the higher castes were exempted from it. They lost their major income in the form of fines, taxes and gifts. The Nadars were levied poll, professional and land taxes. They were considered untouchable and kept aloof as a result, faced many religious restrictions too. They were not allowed to enter the temples, so they were allotted their own places of worship. With the entry of Christian missionaries, the Nadars improved in all spheres of life. They had relieved them from the taxes, gave them basic education in Tamil, English and vocational training. This led many to convert to Christianity. However, the Nairs and other high castes were annoyed as their wishes were being violated. They felt insulted. They had constantly assaulted the missionaries and Christian converts.
Nadar Caste of late 19th Century
Nadar community was employed in Palmyra industry and thus considered to be lower than middle castes but higher than other lower castes of that century. As they were associated with toddy they were not permitted to enter the temples. Some Nadars who lived as minor caste in parts of Madras presidency and Travancore faced discrimination. Gradually they became commercially skilled and mobile in the late 19th century. Interference of Christian missionaries can also be considered as a factor in the social upbringing of this community. As they had introduced English language in schools it made them more advanced intellectually which helped them in securing jobs in different companies set up by the Europeans. The Europeans had also introduced vocational training by building up industrial schools. The British rule in the southern districts introduced a leading edge for trade and commerce. Nadars took advantage of this and prospered to greater heights. As they became wealthy so they gradually began to adopt the customs of the North Indian Kshatriyas in order to improve their status in the society. This caused antipathy among other castes like Brahmins, Vellalas and Maravars which resulted in riots.
Nadar Caste of 20th Century
The Nadars have accomplished social and economic development which has been appreciated worldwide. The caste system was on the verge of decline in South India which was also a factor leading to the prosperity of this community. The Nadar caste entered many professions in the late 20th and early 21st centuries, from being technically savvy industrialists to owners of large companies. They are known for their business in small scale industries as well. It was the education that helped them to reach such extraordinary heights. In independent India, Nadars have made important contributions through their emphasis on education and entrepreneurship.
Nadars Against Toddy
During the 20th Century, the Nadar community was determined to launch a campaign against toddy tapping. One of the earliest initiatives by Nadar Mahajana Sangam to uplift the community. Although many Nadar climbers were primarily involved in the production of jaggery, a substantial portion of them also earned their livelihood from extracting and selling toddy, a fermented palm liquor. The Sangam, aiming to elevate the community’s social status, encouraged climbers to abandon toddy tapping, particularly the sale of strong or hard toddy.
Despite these efforts, resistance was significant. For many climbers, toddy tapping was a profitable trade they were unwilling to relinquish. Tensions escalated when community leaders, using religious and cultural beliefs, attempted to pressure the climbers into compliance. The unrest prompted the district magistrate to intervene, issuing a proclamation that restricted toddy sales to designated legal zones. While the Sangam's campaign made some initial progress, its impact proved short-lived and waned within a year.
Recognizing the financial hardship faced by those transitioning away from toddy tapping, the Sangam shifted focus to structural reforms. One of its key demands was the removal of taxes imposed on palmyra trees, a burden that weighed heavily on the already struggling climbers. After the Prohibition Act was enacted in the northern regions of the Madras Presidency, the Nadar Mahajana Sangam, in collaboration with its counterpart, the Dakshina Mara Nadar Sangam in Tirunelveli, worked to repeal it in favor of the toddy-dependent sections of the community. In response, the British advisory government suspended the act temporarily.
However, after India gained independence, the Prohibition Act was reinstated with stricter guidelines. Under the revised rules, climbers were only allowed to tap toddy and sell it for a limited period in a day and only if they held valid licenses. These strict regulations added to the hardships of climbers who were already facing economic and social challenges.
The two major Nadar associations persistently lobbied the government to ease the restrictions. Their continued advocacy eventually led to a more relaxed enforcement of the rules. By the mid-1950s, the government began promoting cooperative societies aimed at supporting jaggery production, providing climbers with an alternative and socially acceptable means of livelihood.
Nadar Caste of Today
Nadars have been clan conscious. There is a distinction between the Nadars of various regions of Southern India. As an example it can be cited that Nadars of Tirunelveli will be completely different from that of Madurai or Nagercoil. However, today this scenario is witnessing a change as the present generation is really opening up. The drastic improvement in Nadar community is because of its great stress on education. The Nadars, who were earlier not allowed to enter the temples, are now working in respected positions as trustees in many Hindu temples in Tamil Nadu. They are now a close knit and powerful family. Their social and economic development has also influenced the academic scenario in India.
Hindu Nadars, like many other Hindu communities, observe a wide range of religious rituals and life-cycle ceremonies that mark key stages such as birth, coming of age, marriage, and death. Each Hindu Nadar is affiliated with a kuttam, a patrilineal kin group with all members sharing a common ancestral deity. This spiritual bond is deeply rooted in family tradition and often transcends geography. When relocating, families would carry soil from their ancestral temple to their new home, symbolically preserving their divine connection.
Important life events are steeped in ritual. For example, upon the birth of a child, families traditionally take the infant to their family deity’s temple for the first tonsure ceremony. During weddings, the first wedding invitation is presented to the family deity.
Religiously, the majority of Hindu Nadars follow Saivism, with only a single kuttam adhering to Vaishnavism. Among the pantheon of deities, Lord Murugan holds special significance and is particularly revered across the community. However, the presiding guardian deity of the Nadars is Goddess Bhadrakali, who is not only worshipped as a protective figure but is also regarded as the mythical ancestor of the community.
In addition to their spiritual practices, the Nadars have a longstanding martial tradition. They historically practiced indigenous Tamil combat styles such as Adimurai, Chinna Adi, and Varma Adi, all rooted in self-defense and the ancient science of vital points. Since 1958, these martial systems have collectively been referred to as the Southern style of Kalaripayattu. While they share some similarities with the Kerala-based Kalaripayattu, the Nadar styles are distinct, carrying their own unique heritage and techniques.
