Sri Lankan Pallar

Sri Lankan Pallar is a Tamil caste found in northern and eastern Sri Lanka. They are traditionally involved in agriculture and were involved in toddy tapping and artisanal fishing.[1][2]

Etymology

The term Pallar is derived from the Tamil word pallam meaning "pit" or "low-lying area". The reference is to their traditional occupation toiling in artificially lowered rice paddy fields.[3][4]

History

Mythological origin

According to myth, the Vellalar and Pallar are descendants of two farmer brothers.[5] The property of the younger brother Pallan was destroyed by a storm. The older brother Vellalan gave Pallan shelter.[6][7] After the death of Vellalan, his wife became the owner of the property and forced Pallan and his family to become agricultural laborers for her.[8]

Early period

The Sri Lankan Pallar and the Pallars of Tamil Nadu share a common origin. The Pallars traditionally inhabited the fertile Sangam landscape known as Marutham. They were earlier known as Kadaisiyar, tenant farmers on the land of the Uzhavar or Kalamar.[9] The women of this community were noted in Sangam literature for their expertise in paddy transplantation.[10]

Medieval period

The Pallars migrated to Sri Lanka as serfs accompanied by their chiefs, on whose land they toiled.[11] They migrated in large numbers mainly from Chola country in search of fertile land. Pallars settling in the Jaffna Peninsula, which was rich in Palmyra palm, joined others there involved in toddy tapping.[12] Some Pallars were involved in other occupations, such as fishers, servants in forts, and harvesters of Indigo plant roots, contributing to the famous dye industry of Jaffna Kingdom.[2]

Colonial period

Under colonial rule, castes such as the Pallars, Koviar and Nalavars were originally bonded in service to the colonial state. However, the rise of the Sri Lankan Vellalar under Dutch Ceylon reduced the status of these castes from tenant farmers to Vellalar slaves. The Pallars, Koviar and Nalavars were officially considered Adimaikal (a Tamil term for slave or menial labour).[13] Large numbers of Pallars from the Coromandel Coast were summoned as slaves under this period by private individuals to work in tobacco plantation.[14][15] After the end of slavery with British rule on the island, the Pallars largely remained as laborers and tenants.[16] In the 20th century, the British recruited Pallars from Tamil Nadu to work in their tea estates. The Pallars and Paraiyars constituted over half of these workers and formed a significant part of the Up-country Tamil population.[17]

Customs

The Pallars along with the Nalavars worship the caste deity Annamar.[18] A wooden club is used for offering to the deity, suggesting a warrior cult. The Thurumbars serve as dhobi exclusively to the Pallars, Nalavars and Paraiyars.[12] A yoke is used as cattle brand mark by the Pallars.[19]

See also

References
  1. Arasaratnam, Sinnappah (1996-01-01). Ceylon and the Dutch, 1600-1800: External Influences and Internal Change in Early Modern Sri Lanka. n Variorum. p. 536. ISBN 978-0-86078-579-8.
  2. Ragupathy, Ponnampalam (1987). Early Settlements in Jaffna: An Archaeological Survey. University of Jaffna: Thillimalar Ragupathy. p. 210.
  3. Ragupathy, Ponnampalam (1987). Early Settlements in Jaffna: An Archaeological Survey. University of Jaffna: Thillimalar Ragupathy. p. 210.
  4. Bloomer, Kristin C. (2017-11-10). Possessed by the Virgin: Hinduism, Roman Catholicism, and Marian Possession in South India. Oxford University Press. p. 248. ISBN 978-0-19-061510-9.
  5. Vincentnathan, Lynn (1987). Harijan Subculture and Self-esteem Management in a South Indian Community. University of Wisconsin--Madison. p. 385.
  6. Manogaran, Chelvadurai; Pfaffenberger, Bryan (1994). The Sri Lankan Tamils: ethnicity and identity. Westview Press. pp. 35, 43, 147, 149. ISBN 9780813388458.
  7. David, Kenneth (1977-01-01). The New Wind: Changing Identities in South Asia. Walter de Gruyter. pp. 189, 190, 204. ISBN 9783110807752.
  8. Contributions to Indian Sociology. University of Oxford: Mouton. 1993. p. 69.
  9. University, Vijaya Ramaswamy, Jawaharlal Nehru (2017-08-25). Historical Dictionary of the Tamils. Rowman & Littlefield. p. 371. ISBN 978-1-5381-0686-0.
  10. History of People and Their Environs: Essays in Honour of Prof. B.S. Chandrababu. Indian Universities Press: Bharathi Puthakalayam. 2011. p. 320. ISBN 978-93-80325-91-0.
  11. Arasaratnam, Sinnappah (1996-01-01). Ceylon and the Dutch, 1600-1800: External Influences and Internal Change in Early Modern Sri Lanka. n Variorum. p. 381. ISBN 978-0-86078-579-8.
  12. Raghavan, M. D. (1971). Tamil culture in Ceylon: a general introduction. Kalai Nilayam. pp. 104, 184, 193.
  13. Arasaratnam, S. (1981-07-01). "Social History of a Dominant Caste Society: The Vellalar of North Ceylon (Sri Lanka) in the 18th Century". The Indian Economic & Social History Review. 18 (3–4): 377–391. doi:10.1177/001946468101800306. ISSN 0019-4646.
  14. Arasaratnam, Sinnappah (1996-01-01). Ceylon and the Dutch, 1600-1800: External Influences and Internal Change in Early Modern Sri Lanka. n Variorum. pp. 387, 533. ISBN 978-0-86078-579-8.
  15. Daniel, E. Valentine; Bernstein, Henry; Brass, Tom (1992). Plantations, Proletarians, and Peasants in Colonial Asia. Psychology Press. p. 203. ISBN 978-0-7146-3467-8.
  16. Sivasubramaniam, K. (2009). Fisheries in Sri Lanka: anthropological and biological aspects. Kumaran Book House. p. 145. ISBN 978-955-659-146-0.
  17. Peebles, Patrick (2001-01-01). The Plantation Tamils of Ceylon. Leicester University Press: A&C Black. p. 68. ISBN 9780718501549.
  18. Civattampi, Kārttikēcu (1995). Sri Lankan Tamil society and politics. New Century Book House. p. 34. ISBN 978-81-234-0395-3.
  19. David, Kenneth (2011-06-03). The New Wind: Changing Identities in South Asia. Walter de Gruyter. p. 183. ISBN 978-3-11-080775-2.
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