Struggles & Social Revolts in Kerala | Renaissance in Kerala PSC Study Material & Short Notes
If you are looking for Renaissance in Kerala PSC study materials and short notes for Struggles & Social Revolts in Kerala, this blog can guide you.
Details of upper cloth revolts, Channar agitation, Vaikom satyagraha, Guruvayoor Satyagraha, Paliyam satyagraha, Kuttamkulam satyagraha, Temple entry proclamation, Temple entry act, Malayalee Memorial, Ezhava Memorial, Malabar riots, Civil disobedience movement, Abstention movement, Coonan Cross revolt, Attingal revolt, revolts of Pazhasiraja, Kurichyar revolt, Villuvandi Samaram, Nedumangad Chantha revolt, Thonnuttamand Struggle, Kallumala Agitation, Thali Temple strike, Salt Satyagraha in Kerala, Kalpathi struggle (Kalpathi Prakshobham), Electricity agitation (Vaidyuthisamaram), Utharavada Prakshobham, Kayyur revolt, Kallara-Pangod Struggle, Mayyazhi Janakiya Samaram, Mozhara strike, Kizhariyur Bomb Case, Karivallur Peasant Strike and Punnapra Vayalar strike are updated on this page.
Channar Revolt (1859)
Channar revolt or Upper cloth revolt was a major organized movement by lower class people in Travancore. The revolt also was known as "Sheelavazhakk" or "Melsheelakalapam" took place in southern Travancore. In the past scenario of Kerala, upper caste women were the only ones permitted to wear upper cloth. For the lower caste women, it remained a distant dream. Channar revolt was against this atrocity. The revolt aimed at the attainment of their right to wear upper cloth.
Details of upper cloth revolts, Channar agitation, Vaikom satyagraha, Guruvayoor Satyagraha, Paliyam satyagraha, Kuttamkulam satyagraha, Temple entry proclamation, Temple entry act, Malayalee Memorial, Ezhava Memorial, Malabar riots, Civil disobedience movement, Abstention movement, Coonan Cross revolt, Attingal revolt, revolts of Pazhasiraja, Kurichyar revolt, Villuvandi Samaram, Nedumangad Chantha revolt, Thonnuttamand Struggle, Kallumala Agitation, Thali Temple strike, Salt Satyagraha in Kerala, Kalpathi struggle (Kalpathi Prakshobham), Electricity agitation (Vaidyuthisamaram), Utharavada Prakshobham, Kayyur revolt, Kallara-Pangod Struggle, Mayyazhi Janakiya Samaram, Mozhara strike, Kizhariyur Bomb Case, Karivallur Peasant Strike and Punnapra Vayalar strike are updated on this page.
Channar Revolt (1859)
Channar revolt or Upper cloth revolt was a major organized movement by lower class people in Travancore. The revolt also was known as "Sheelavazhakk" or "Melsheelakalapam" took place in southern Travancore. In the past scenario of Kerala, upper caste women were the only ones permitted to wear upper cloth. For the lower caste women, it remained a distant dream. Channar revolt was against this atrocity. The revolt aimed at the attainment of their right to wear upper cloth.
Till 1926 "Nadanmar" (one of the lower Hindu caste) of present Kanyakumari (which was a part of old Travancore province) came to be called as "Channars". The Channar women were forced not to wear the upper cloth and it was a kind of discrimination bought out by the upper caste to posture their supremacy. This later turned out to be a typical observance. Later on, the Channars realized their right to get clothed. They considered it to be a necessity. European missionaries encouraged them for the same. Thus Channar women began to wear upper-clothes as a symbol of their protest. But it was opposed by the upper caste people. The upper caste strongly reacted against this. They pulled apart the upper-clothes of Channar women. As a result, the revolt broke out in many areas. Major among them were Neyyatinkara, Thovala Agasteeshwaram, Kalkulam, Vilavancode, and Iriniyil.
The then Diwan of Travancore, Colonel Munro proclaimed that all those women who embraced Christianity could wear blouse but were restricted to wear "Mel mundu". The Channar women were still dissatisfied. To show their protest they dressed up like the upper caste and appeared in the public. The worst of all happened. With the interference, Lord Harris, Governor of Madras province the disaster came to an end. His Highness Uthradam Thirunal confirmed the right of Channar women to get dressed like the upper caste women on 26th July 1859. Thus the waves of peace again touched the shore of Travancore.
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| Best Study Material for Renaissance in Kerala for PSC Exams |
Untouchability - The Defamation
The word "untouchability" originated from the Sanskrit word "Ashudh" - meaning impure. This was a system on which higher caste people established social ostracism over the lower castes and evaded them. Untouchability existed in most parts of India. Along with this "Theendukoodayma" and "Drishttiyil Pettukoodayma" were also existed among the people of Kerala. Untouchability is a type of complex social evil. This system recognizes that the lower caste people have to keep a distance from the higher caste people. The people who were breaking laws will be punished and was known as "Theendukoodayma" in Malayalam. The Malayalam word "Theendalppaadakale" is associated with this. The worst face of untouchability existed only in Kerala. This despicable system in Kerala compelled Swami Vivekanandan to call Kerala as "Bhranthalayam" meaning "Mental Asylum".
Aythochadana Prakshobham
Aythochadana Prakshobham was a major revolt against the atrocities of untouchability. Figures like Chattambi Swamikal, Sree Narayana Guru, Ayankali, Vakbhadananda, Mannath Padmanabhan et al expressed their strong expression against this social repudiation. Committees like SNDP, Sadhujanaparipalana Yogam, Atmavidhya Sangam, NSS also propagated their thoughts against "Aytochadanam". Indian National Congress guided by Mahatma Gandhi also supported the revolt.
The key figure behind Aythochadana Prakshobha was the editor of "Mithavadi"- a Calicut based newspaper, C Krishnan, who violated the authorization by Malabar Collector as a protest. The authorization banned Thiyya and other backward castes from using the approach road towards Thaliyil temple. In November 1913 he overstepped the consent with the support of Manjeri Ramayyar (later came to be called Anagarika Raman).
Another leading figure behind Aythochadana was T K Madhavan. Aythochadana was made a material for discussion in the Kakinada session of Indian National Congress which was held in 1923. The man behind this was T K Madhavan. He bravely expressed his views against this social ostracism through his newspaper "Deshabhimani".
Read more>> - Role of Press in Renaissance in Kerala
Vaikom Satyagraha (1924-25)
Vaikom Satyagraha was an important chapter of Aythochadana Prakshobha and one of the major struggle in Travancore against untouchability. T K Madhavan, K Kelappan, K P Keshava Menon, Mannath Padmanabham, C V Kunjuraman, Karoor Nilakandhan Namboothiripadu, Kannandodath Janardhana Menon, T R Krishnaswami Iyer, George Joseph were the leaders of Vaikom Satyagraha. Lower caste people were forced to avoid using the approach road of Vaikom temple. A board prescribing the same was kept 100 meters beyond the temple. The strategy of revolt was to use the same approach road to enter the temple. "Vellur Madam" of Sree Narayana Guru situated in Vaikom was the shelter of participants of satyagraha.
Accordingly, In 1924 March 30, Kunjappi named Pulaya, Bahuleyan named Ezhava and Govinda Panicker named Nayar together trespassed the boundary. They were arrested and imprisoned for 6 months. Later T K Madhavan and K P Keshavamenon were imprisoned for the same. Sri Moolam Thirunal Raja expired during this time and Rani Sethulakshmi Bhai got crowned as regent since Sri Chithira Thirunal was a minor. Though Rani released all the revolutionaries, the revolt continued.
Satyagraha was backed up E V Ramaswami Naicker of Tamil Nadu and Akali Dal of Punjab. E V Ramaswami Naicker was called the hero of Vaikom (Vaikom Veeran) and "Periyor". Under the leadership of Mannath Padmanabhan, a "Kalnadajadha" was held between Vaikkom and Thiruvananthapuram. By 1928 the approach road to all temples was open to all Hindus irrespective of caste.
Check this link for - More facts on Vaikkom Satyagraha
Guruvayoor Satyagraha (1931-32)
Guruvayoor Satyagraha started in the year 1931, its main aim was to get Guruvayoor temple opened to all Hindus. A committee named "Aythochadana committee" was formed. Mannath Padmanabhan was the president and K Kelappan was the secretary of "Aytochadana Committee".
Though many Satyagraha participants were arrested and imprisoned, the Satyagraha never went low. But Zamorin (Samuthiri) who acted as a temple trustee rejected the people's protest. A K Gopalan, the volunteer captain of satyagraha (a march started from Kannur to Kochi) was attacked. When protest rose, Zamorin (Samuthiri) ordered to close down the temple for a month. In September 21st, 1932, K Kelappan started a hunger strike unto death. Later as per the request of Gandhi, satyagraha was withdrawn on October 2nd, 1932. Guruvayoor Satyagraha failed to achieve its immediate objective, it created a climate in favor of the eradication of untouchability in Kerala.
Paliyam Satyagraha (1947-48)
"Paliyathachans" owned the legacy of being the ministers in Cochin Province. Paliyam road is situated in Chennamangalam, a 220 yards long approach road passing Paliyam Heritage home and temple. Lower caste people were prohibited from using the road. SNDP, Pulaya Mahasabha, and Communist Party organized a protest against this in the year 1947. Arya Pallam and several upper caste women from Kodungallur participated in the protest. In 4th December 1947, C Kesavan inaugurated Paliyam Satyagraha. A G Velayudhan suffered martyrdom. A K Gopalan was the leader of satyagraha. The Satyagraha came to an end with the temple entry proclamation of Kochi Raja on 20th December 1947.
Temple Entry Proclamation (1936)
Declared by Sri Chitira Thirunal Balaramavarma the proclamation provided all Hindus irrespective of caste, the right to enter temples under the ownership of Travancore. The 24th birthday of His Highness was the occasion of Temple entry Proclamation. The proclamation was the victory of age old protests against social ostracism.
Malayali Memorial (1891)
After the reign of Marthandavarma, Brahmins from the outskirts were posted as Diwans. A request was sent to Sreemoolam Thirunal in 1891 January 1 pointing that native people with required education qualification should also be allowed to serve higher post under Travancore government. This request came to be called Malayali Memorial. It was submitted to Maharaja by K P Sankara Menon. Malayali Memorial was a huge petition signed by 10037 people, belonging to all castes and creeds (which include Nayar, Ezhava and Christians) and drew attention of Maharaja to the exclusion of educated natives from the higher grade of public service and requested that rules be enacted to provide them with a fair quota of Government appointments.
Barrister G P Pillai who is known as the "father of Political Consortium of Modern Travancore" wrote an editorial on Malayali Memorial in English newspapers of Kolkata and Madras, thus giving it a national identity. And finally, when the then Diwan Ramaravu retired, native Sankara Subbayyar was selected to the post.
Ezhava Memorial (1896)
A petition was submitted to Sri Moolam Thirunal in 1896 September by Ezhavas which came to be called Ezhava Memorial or First Ezhava Memorial. Ezhava Memorial drew the attention of Maharaja to the exclusion of the educated Ezhavas from higher grades under government and also demanded same rights and privileges which were being enjoyed by those of their caste who had become converts to Christianity. Dr. Palpu gave leadership to Ezhava Memorial. He was rejected from public service for the reason that he was an Ezhava. The petition was to consider educated Ezhavas to the deserving posts under government. 13176 Ezhavas signed in this petition. A second Ezhava memorial was presented to Lord Curzon, the Viceroy of India during his visit to Trivandrum in 1900.
Abstention Movement (1932)
The agitation started as a protest against the constitutional reforms. A criticism against P Rajagopalachari was published in "Swadheshabhimani" by K Ramakrishna Pillai. This became a root cause for many revolutions in the 20th century. Abstention movement or "Nivarthana Prakshobham" started in the year 1932.
Under the new reforms pronounced by Sri Chithira Thirunal in 1922 Ezhavas, Muslims and a section of Christians would get lesser number of seats. Thus these section of people formed their own organization. The organization came to be called "Samyukta Ratsriya Samiti". It demanded representation in the legislation in proportion to population. The protest started under the leadership of C Kesavan, P K Kunju, and N C Joseph. Till their rights get acceptance they abstained from the assembly. This abstention from assembly came to be called Abstention Movement.
Malabar Revolt & Wagon Tragedy (1921)
The Congress-Khilafat session held at Ottapalam in 1921 created a vengeance for District government. It strengthened in Valluvanad and Eranad. Secretary of Khilafat movement, Vadakke Veettil Muhammed was arrested in a false case and this worsened the situation. The revolt began when a rumor spread around about the demolition of Tirur mosque. The revolutionaries believed that the mosque was destroyed by the police force. The revolt started on 20th August 1920. Important figures who led the revolt was Ali Musliar and Variyam Kunnath Kunjammed. The leader of Khilafat, Ali Musliar was sentenced to death in Coimbatore Jail. Malabar Collector H V Canoli was killed by the violent mob of Malabar. William Logan commission was appointed to study about Mappila rebellions in Malabar.
A major woe of Malabar revolt was Wagon Tragedy. On 20 November 1921, 90 prisoners from Tirur was shifted to Coimbatore in a Goods Wagon. 64 of them were suffocated to death in the journey to Pothanoor. By 1922 Malabar revolt was suppressed. Knapp commission was appointed to inquire about the tragedy under the leadership of A R Knapp. Malayalam movie named "1921" directed by I V Sasi is based on Malabar revolt. The book named "Malabar Kalapam" is written by K Madhavan Nair. Sumit Sarkar described Wagon Tragedy tragic incident as "Black hole of Pothannur". Pookkottur Struggle on 26th August 1920 was associated with Malabar revolt. Kumaran Asan's famous work "Duravastha" was based on this revolt. "Sundarikalum Sundaranmarum" written by Uroob is also in the context of Malabar revolt. Malabar revolt memorial is situated in Tirurangandi and Wagon tragedy memorial is situated in Tirur. Read more about other revolts>>>
Aythochadana Prakshobham
Aythochadana Prakshobham was a major revolt against the atrocities of untouchability. Figures like Chattambi Swamikal, Sree Narayana Guru, Ayankali, Vakbhadananda, Mannath Padmanabhan et al expressed their strong expression against this social repudiation. Committees like SNDP, Sadhujanaparipalana Yogam, Atmavidhya Sangam, NSS also propagated their thoughts against "Aytochadanam". Indian National Congress guided by Mahatma Gandhi also supported the revolt.The key figure behind Aythochadana Prakshobha was the editor of "Mithavadi"- a Calicut based newspaper, C Krishnan, who violated the authorization by Malabar Collector as a protest. The authorization banned Thiyya and other backward castes from using the approach road towards Thaliyil temple. In November 1913 he overstepped the consent with the support of Manjeri Ramayyar (later came to be called Anagarika Raman).
Another leading figure behind Aythochadana was T K Madhavan. Aythochadana was made a material for discussion in the Kakinada session of Indian National Congress which was held in 1923. The man behind this was T K Madhavan. He bravely expressed his views against this social ostracism through his newspaper "Deshabhimani".
Read more>> - Role of Press in Renaissance in Kerala
Vaikom Satyagraha (1924-25)
Vaikom Satyagraha was an important chapter of Aythochadana Prakshobha and one of the major struggle in Travancore against untouchability. T K Madhavan, K Kelappan, K P Keshava Menon, Mannath Padmanabham, C V Kunjuraman, Karoor Nilakandhan Namboothiripadu, Kannandodath Janardhana Menon, T R Krishnaswami Iyer, George Joseph were the leaders of Vaikom Satyagraha. Lower caste people were forced to avoid using the approach road of Vaikom temple. A board prescribing the same was kept 100 meters beyond the temple. The strategy of revolt was to use the same approach road to enter the temple. "Vellur Madam" of Sree Narayana Guru situated in Vaikom was the shelter of participants of satyagraha.
Accordingly, In 1924 March 30, Kunjappi named Pulaya, Bahuleyan named Ezhava and Govinda Panicker named Nayar together trespassed the boundary. They were arrested and imprisoned for 6 months. Later T K Madhavan and K P Keshavamenon were imprisoned for the same. Sri Moolam Thirunal Raja expired during this time and Rani Sethulakshmi Bhai got crowned as regent since Sri Chithira Thirunal was a minor. Though Rani released all the revolutionaries, the revolt continued.
Satyagraha was backed up E V Ramaswami Naicker of Tamil Nadu and Akali Dal of Punjab. E V Ramaswami Naicker was called the hero of Vaikom (Vaikom Veeran) and "Periyor". Under the leadership of Mannath Padmanabhan, a "Kalnadajadha" was held between Vaikkom and Thiruvananthapuram. By 1928 the approach road to all temples was open to all Hindus irrespective of caste.
Check this link for - More facts on Vaikkom Satyagraha
Guruvayoor Satyagraha (1931-32)
Guruvayoor Satyagraha started in the year 1931, its main aim was to get Guruvayoor temple opened to all Hindus. A committee named "Aythochadana committee" was formed. Mannath Padmanabhan was the president and K Kelappan was the secretary of "Aytochadana Committee".
Though many Satyagraha participants were arrested and imprisoned, the Satyagraha never went low. But Zamorin (Samuthiri) who acted as a temple trustee rejected the people's protest. A K Gopalan, the volunteer captain of satyagraha (a march started from Kannur to Kochi) was attacked. When protest rose, Zamorin (Samuthiri) ordered to close down the temple for a month. In September 21st, 1932, K Kelappan started a hunger strike unto death. Later as per the request of Gandhi, satyagraha was withdrawn on October 2nd, 1932. Guruvayoor Satyagraha failed to achieve its immediate objective, it created a climate in favor of the eradication of untouchability in Kerala.
Paliyam Satyagraha (1947-48)
"Paliyathachans" owned the legacy of being the ministers in Cochin Province. Paliyam road is situated in Chennamangalam, a 220 yards long approach road passing Paliyam Heritage home and temple. Lower caste people were prohibited from using the road. SNDP, Pulaya Mahasabha, and Communist Party organized a protest against this in the year 1947. Arya Pallam and several upper caste women from Kodungallur participated in the protest. In 4th December 1947, C Kesavan inaugurated Paliyam Satyagraha. A G Velayudhan suffered martyrdom. A K Gopalan was the leader of satyagraha. The Satyagraha came to an end with the temple entry proclamation of Kochi Raja on 20th December 1947.
Temple Entry Proclamation (1936)
Declared by Sri Chitira Thirunal Balaramavarma the proclamation provided all Hindus irrespective of caste, the right to enter temples under the ownership of Travancore. The 24th birthday of His Highness was the occasion of Temple entry Proclamation. The proclamation was the victory of age old protests against social ostracism.
Malayali Memorial (1891)
After the reign of Marthandavarma, Brahmins from the outskirts were posted as Diwans. A request was sent to Sreemoolam Thirunal in 1891 January 1 pointing that native people with required education qualification should also be allowed to serve higher post under Travancore government. This request came to be called Malayali Memorial. It was submitted to Maharaja by K P Sankara Menon. Malayali Memorial was a huge petition signed by 10037 people, belonging to all castes and creeds (which include Nayar, Ezhava and Christians) and drew attention of Maharaja to the exclusion of educated natives from the higher grade of public service and requested that rules be enacted to provide them with a fair quota of Government appointments.
Barrister G P Pillai who is known as the "father of Political Consortium of Modern Travancore" wrote an editorial on Malayali Memorial in English newspapers of Kolkata and Madras, thus giving it a national identity. And finally, when the then Diwan Ramaravu retired, native Sankara Subbayyar was selected to the post.
Ezhava Memorial (1896)
A petition was submitted to Sri Moolam Thirunal in 1896 September by Ezhavas which came to be called Ezhava Memorial or First Ezhava Memorial. Ezhava Memorial drew the attention of Maharaja to the exclusion of the educated Ezhavas from higher grades under government and also demanded same rights and privileges which were being enjoyed by those of their caste who had become converts to Christianity. Dr. Palpu gave leadership to Ezhava Memorial. He was rejected from public service for the reason that he was an Ezhava. The petition was to consider educated Ezhavas to the deserving posts under government. 13176 Ezhavas signed in this petition. A second Ezhava memorial was presented to Lord Curzon, the Viceroy of India during his visit to Trivandrum in 1900.
Abstention Movement (1932)
The agitation started as a protest against the constitutional reforms. A criticism against P Rajagopalachari was published in "Swadheshabhimani" by K Ramakrishna Pillai. This became a root cause for many revolutions in the 20th century. Abstention movement or "Nivarthana Prakshobham" started in the year 1932.
Under the new reforms pronounced by Sri Chithira Thirunal in 1922 Ezhavas, Muslims and a section of Christians would get lesser number of seats. Thus these section of people formed their own organization. The organization came to be called "Samyukta Ratsriya Samiti". It demanded representation in the legislation in proportion to population. The protest started under the leadership of C Kesavan, P K Kunju, and N C Joseph. Till their rights get acceptance they abstained from the assembly. This abstention from assembly came to be called Abstention Movement.
Malabar Revolt & Wagon Tragedy (1921)
The Congress-Khilafat session held at Ottapalam in 1921 created a vengeance for District government. It strengthened in Valluvanad and Eranad. Secretary of Khilafat movement, Vadakke Veettil Muhammed was arrested in a false case and this worsened the situation. The revolt began when a rumor spread around about the demolition of Tirur mosque. The revolutionaries believed that the mosque was destroyed by the police force. The revolt started on 20th August 1920. Important figures who led the revolt was Ali Musliar and Variyam Kunnath Kunjammed. The leader of Khilafat, Ali Musliar was sentenced to death in Coimbatore Jail. Malabar Collector H V Canoli was killed by the violent mob of Malabar. William Logan commission was appointed to study about Mappila rebellions in Malabar.
A major woe of Malabar revolt was Wagon Tragedy. On 20 November 1921, 90 prisoners from Tirur was shifted to Coimbatore in a Goods Wagon. 64 of them were suffocated to death in the journey to Pothanoor. By 1922 Malabar revolt was suppressed. Knapp commission was appointed to inquire about the tragedy under the leadership of A R Knapp. Malayalam movie named "1921" directed by I V Sasi is based on Malabar revolt. The book named "Malabar Kalapam" is written by K Madhavan Nair. Sumit Sarkar described Wagon Tragedy tragic incident as "Black hole of Pothannur". Pookkottur Struggle on 26th August 1920 was associated with Malabar revolt. Kumaran Asan's famous work "Duravastha" was based on this revolt. "Sundarikalum Sundaranmarum" written by Uroob is also in the context of Malabar revolt. Malabar revolt memorial is situated in Tirurangandi and Wagon tragedy memorial is situated in Tirur. Read more about other revolts>>>
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1. SHOULDER CLOTH UPRISING BY NADARS.
ReplyDeleteFrom 1812 AD to 1859 AD Nadar women struggled to wear shoulder cloth the symbol of Chera aristocracy.
This struggle was also known as Upper cloth revolt, Thol Seelai Porattam, Marumarakkal Samaram, Channar Revolt, Channar Lahala, ചാന്നാർ ലഹള, മാറുമറയ്ക്കൽ സമരം, ശീലവഴക്ക്, മുലമാറാപ്പ് വഴക്ക്, മേൽശീല കലാപം, നാടാർ ലഹള and தோள் சீலைப் போராட்டம்.
DRAVIDA KSHATRIYA
Nadars were Dravida Kshatriyas who descended from ancient Tamil ruler clans such as Villavar, Nadazhwar and Meenavar who ruled Chera, Chola and Pandiyan kingdoms.
Chera kings were known as Villavarkon or Mahothai Nadazhwar or Panantharakan.
Chera kings ruled Kerala, Chola kings ruled northern Tamilnadu and Pandiyas ruled southern Tamil Nadu.
SHOULDER CLOTH REVOLT
Between 1813 AD to 1859 AD the Nairs and Vellalas attacked Nadar women who started wearing the Tholseelai a cloth worn around shoulders which had been a symbol of Chera aristocracy. Thol seelai was a long thin cloth worn around shoulders which barely covered breasts.
But European missionaries misunderstood that as an attempt cover breast and upper part of the body.
NEPALI DOMINANCE
Nairs who attacked Nadars were Nepali slave warriors who migrated from Ahichatra the capital of ancient Nepal to Karnataka in 345 AD during the rule of Kadamba king Mayuravarma. Nairs were Nagas and Shudras. Nairs invaded Kerala in 1120 AD under Tulu invader Banapperumal from Alupa dynasty who attacked Kerala with Arab support.
VELLALA KALABHRAS
Vellalas who joined Nairs were Tamils with Kalabhra roots. Kalabhra were an ancient Buddhist Barbarian Naga clan which attacked ancient Tamilnadu.
Vellalas were settled at southern Kerala and southern Tamilnadu by Chola invaders in the eleventh century AD.
NAGAS
Nairs and Vellalas were Nagas and were migrants from north India. Nairs are ethnically not related to anybody in south India but they might be related to Nepali Newars.
Nairs were fair complexioned with an yellowish tinge with slight mongoloid features because of their Nepali ancestry. Dark persons found among Nairs are Tamil Vellalas who joined them.
SAVARNA
Nagas were the lower most oppressed classes in society in North India. At Karnataka Nairs were Shudras. But in Kerala and Tamilnadu the Shudra Nagas called themselves as Savarna or good coloured. After the Turkish invasion of Delhi sultanate the Shudra Nagas helped the Turkish invaders to exterminate Dravida Kshatriya Villavar-Nadazhwar clans.
Portuguese Mestizo Christians were also considered as Savarna during the colonial period. It was because they were also fair
NAGAS AGAINST VILLAVAR
Nagas were enemies of Villavar-Meenavar clans from which Nadalvar or Nadar aristocracy emerged.
CHERA, CHOLA AND PANDYAN KINGDOMS
Chera kings were Villavars, Pandya kings were Villavar-Meenavar and Chola kings were Vanavars. All were Tamil Villavar subgroups.
Nadars were indigenous Dravidian Villavar clans who ruled Kerala and Tamilnadu from time immemorial. First Villavar kingdom had been founded at Korkai and later Madurai, Thanjavur and Kodungaloor became the capitals of Villavars.
People from both Kerala and Tamilnadu were Tamils. Keralites used western Tamil or Malayalam-Tamil alias Malayanma. Malayalam-Tamil was a dialect of Tamil. Until 1830 AD Malayalam-Tamil was the Malayalam of Kerala which was devoid of Nepali or Sanskrit words.
ARABS, TURKS AND EUROPEANS
The Arabs, Turks and Europeans allied with Naga clans of Tamilnadu and Kerala against Villavars.