TheVanniyar, formerly known as thePalli, are a community orjāti found in the northern part of the Indian state ofTamil Nadu.[1]
The Vanniyars were historically considered alower caste, although some were peasant-warriors in the 14th century. The Palli, along with theParaiyar, were largely employed as agricultural labourers during British rule, although some were smallholders and minor landowners.[2][3][4][5][6] They have been trying to gain a higher socio-religious standing since the 19th century, using theSanskritisation process to promote amyth of origin that they are related to the ancientAgnikula deity, born from the flames of a fire sacrifice.[7]
Several etymologies forVanniyar have been suggested.Alf Hiltebeitel suggests that the caste name derives fromvahni, aSanskrit word thought to be the root for the Tamil wordvanni (fire), which is also a Tamil name for an important tree.[8] The connection to the sage (Jambumuni) leads to further associations with mythological legends.[9]
Other etymologies include derivation from theDravidianval ("strength"),[10] or the Sanskrit orPalivana ("forest").[11] The termPalli is widely used to describe them, but is considered to be derogatory.[10]
Hiltebeitel, who classifies the Vanniyar asShudra in the Hinduvarna system, notes that South Indian society traditionally recognised neither theKshatriya (warrior) norVaishya (merchant) varnas, being divided instead betweenBrahmins on the one hand and Shudras anduntouchables on the other. Nonetheless, communities in the region frequently sought to prove a historic higher status, based on myth or occasionally probable history. He notes that "traditions of demotion from a once higher rank are a commonplace of South Indian caste mythologies".[12]
Burton Stein is one of several writers who have described the Vanniyars as "peasant-warriors" in the 14th century, by which time they had risen to "local prominence" in some areas as theSambuvaraya chiefs.[13] ResearchersLloyd andSusanne Rudolph note that as early as in 1833, the Vanniyar had ceased to accept their "low caste" status,[14] also described as being Shudra byKathleen Gough and others.[15][16] Gough, however, documenting her fieldwork of 1951–53, records the Palli and the Vanniyar as separate but similar cultivating castes.[16][a] Regarding Pallis of Pondicherry,J. B. Prashant More noted, "they seem to take pleasure in considering themselves as belonging to higher castes, though they have been classified traditionally among the eighteen lower castes."[18]
The Pallis tried to get an order inPondicherry that by descent they were not a low agricultural caste. In preparation for the1871 Indian census they petitioned to be recognised as being of the Kshatriya varna.[14] They formed a number of caste organisations using their preferred name, with the Vanniyakula Kshatriya Maha Sangam appearing inMadras in 1888[19] and extending state-wide in 1952.[20] During the late 19th century, oral histories began to assert the Vanniyars' descent from the mythical "fire races", whom Kshatriyas often claimed as ancestors. The creation of new names such asAgnikula Kshatriya andVannikula Kshatriya (Kshatriyas of the fire race) formed part of this process. By 1931, due to their successful politicking (a process known asSanskritisation), the termPalli was removed from the Madras census, with the termVanniya Kula Kshatriya appearing instead.[14] Thereinvention of their history through Sanskritisation, and thus the change in their status implicit in being called Vanniyar rather than Palli, was evidenced in the community adopting such practices as vegetarianism and prohibiting theremarriage of widows,[21] and what Rudolph terms a "radically revisionist history" was supported by claims of descent from the ancientPallava dynasty.[14]
According to Hiltebeitel, whilst the mythological claims of origin from the fire lend credence to their demand for being deemed as Kshatriyas, the claims to military origins and Kshatriya identity did not solely rely on myths. He notes that they had historically adopted various titles and terms that signified a self-image of Kshatriya status, including theVanniyar name itself, and that
beyond linguistic indicators ... The Vanniyars' Kshatriya claims are rooted in their history. There is, to begin with, no reason to discount the ... traditions that Vanniyars formed an important part of the Pallava soldiery. And after the Pallava period there is increasing evidence of Vanniyars assuming "Kshatriya" roles and activities.[10]
The caste has also been significant in the practices relating to worship ofDraupaudi Amman, together with theKonars andVellalarMudaliars, and quite possibly were the instigators of it, with the other two communities being later adopters. The Vanniyar practice ofpolyandry was perhaps related to their adoption of the cult.[22][8]
In addition todomestic slavery, there were a number of agricultural labour relationships. According to Ravi Ahuja,Paraiyar or Vanniyar farmhands sometimes calledpannaiyals were collectively bound to their home village soil. Vanniyar mobility was severely restricted but the powers exercised by their masters were also limited – suchslaves could not be expelled or transferred to another village, even if the masters left the region themselves. Dharma Kumar argues that the term slavery does not adequately describe the many forms of bondage existing within the traditional agrarian society. Caste involved a number of slavery-like criteria, such as restriction of freedom,forced labour and ownership.[23]
Rudolph noted that, although "necessarily tentative" because of beingbased on figures from the 1931 census, the Vanniyars in the 1980s constituted around 10% of the population of Tamil Nadu, being particularly prevalent in the northernmost districts ofChingelput,North Arcot,South Arcot andSalem, where they formed around 25% of the population.[14] Vanniyar/Palli constituted 30% of the population ofPondicherry in the nineteenth century.[24]
Most Vanniyars remain either marginal farmers cultivating small areas of land or landless labourers. However, it was reported in 2003 that they were being hurt significantly by the rising debt crisis engulfing Tamil Nadu agriculture, and many now worked as day labourers inBengaluru andChennai.[25]
Due to their population size and concentration, the Vanniyars wield significant political clout in northern Tamil Nadu. ThePattali Makkal Katchi (PMK) is a political party formed byS. Ramadoss from the Vanniyar Sangam, a caste association. It has been known on occasion for its violent protests againstDalits and draws its support base from Vanniyars.[26] The Vanniyars, who previously were of theBackward Class category, were re-designated as a Most Backward Caste after successful agitations by them in the 1980s intended to unlock more favourable education and employment entitlements from the state government under itsreservation system.[27] In 2020, the PMK launched an agitation to obtain a 20% reservation entitlement for Vanniyars and forced the Tamil Nadu government to institute a caste census.[28]
Notes
Citations
These mirasidars or dominant castes usually had untouchable paraiyar farm servants while Brahmin mirasidars had pallis, a group who were not untouchables. In some areas the pallis (later called Vanikula Kshatriyas) had in course of time became mirasidars themselves.
{{cite book}}:|work= ignored (help)A backward caste Vanniyar, Veerappan's Robin Hood status in the Vanniyar belt of north and west Tamil Nadu could explain why various parties and leaders are anxious to appease him.
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