Ezhava
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Ezhava is one of the major progressive communities in Kerala. Ezhavas are also found amongst the Malayalee Diaspora around the world. Ezhavas are today a social group sharing a common history from the pre-social reform era, when caste was an integral part of the political, economic, legal and social order across the erstwhile kingdoms of Travancore and Kochi that form the present day Kerala State. Historically, Ezhavas never found a place in the four-tier caste system of the old Hindu community. Buddhist origins and/or migration from the island of Sri Lanka could have led to a situation like this.
Ezhavas, today, form the majority of the Hindus and about 29% of the total population of the State. It is recognized that many Ezhavas are rationalists and non-believers, who therefore cannot be strictly considered Hindus. It would be most appropriate to term Ezhavas as a 'community' that shares a common social history, largely unknown to each other on account of its demographic enormity. Arranged marriages within the ommunity primarily retain the social integrity and identity of the Ezhavas. Sree Narayana Guru, the religious teacher and social reformer of early 20th century, paved the way for improvement in the spiritual freedom and other social conditions of the Ezhava community. Also the Ezhava community's largely undisputed acceptance of Sree Narayana Guru as their spiritual and/or social and intellectual mentor and guiding spirit adds a major and unifying facet to community integrity and identity today.
Farmers by tradition, many Ezhavas were notable as Ayurvedic physicians, warriors and traders. In fact one of the early translations of Ashtanga Hridaya (a celebrated Sanskrit treatise on Ayurveda) to Malayalam was by an Ezhava physician, Kayikkara Govindan Vaidyar.
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[edit] Theories of origin
These are based largely on the etymological origins of the wordEzhavan as well as spiritual practices and folklore associated with Ezhavas. As in the case of most other communities in Kerala, an extensive haploid genotyping study alone can unravel the true ethnicity and migratory origins of the Ezhavas.
[edit] Etymological theories
Lexicographers have traced the etymology of the word Ezhava to 'people of Ezham', Ezham (or Eelam), being a word originating from the ancient Pali language (the main language of Theravada Buddhism) for the island of Sri Lanka.
[edit] Migration theories
Most migration theories on the origin of Ezhavas also point to the Sri Lankan connection.
Ezhavas might be the progeny of the four bachelors that king of Sri Lanka sent to Kerala at the request of the Chera king Bhaskara Ravi Varma in the 1st Century AD. These men were sent, ostensibly, to set up Coconut farming in Kerala. Another version of the story is that the Sri Lnakan King sent seven martial families to Kerala at the request of a Chera King to quell a civil war errupted in Kerala against him.Eventually the Chera King won the battle and settled those families in different parts of Kerala with Title and lands.
The aforesaid stories cannot, in isolation, explain origin of such a large autonomous social group, outside of caste Brahminical Hinduism.
A more plausible premise could be that the mainstream Ezhavas are the non-endorsers of the revived Hinduism (post 8th century A.D.) from the ethnic Dravidian population of a centuries-old and predominantly Buddhist region
[edit] Buddhist roots
Buddhism in Kerala has its direct connections to Sri Lanka as far back as the 3rd century B. C., when the monk Rakshithadheeran and his followers came to Kerala for spreading the faith. It is believed that Kerala had a considerable Buddhist presence at the beginning of the first millennium AD. (Asoka edicts mention Kerala; the neighboring island of Sri Lanka has been a bastion of Buddhism). It is possible that the Sri Lankan mariners and traders who frequented the Malabar coast might have brought in Buddhist beliefs as well. They were to supplement the earliest adherents to Buddhism in Kerala since the faith had already flourished on account of the inflow of Buddhist monks along the land routes from across the Western Ghats. The lighter skin of many islanders as well as the Ezhavas, in contrast to the dark skinned Adidravida clans elsewhere in Southern India, is a pointer to the impact that Magadhan emissaries of the new faith had on the indigenous population of the island. These Buddhist traders from Srilanka could have been demarcated as a sect called "Ezhava". The Sanskrit origins of Sinhalese vocabulary, Ezhava physicians' familiarity with Sanskrit etc should imply a common ancestry with the inhabitants of the island of Srilanka.
Also, the two gods of the Ezhavas, Cittan and Arattan are respectively Buddhist-Sidhan and Arhatan, according to historian C. V. Kunjuraman. Further, the Pandarams who perform priestly duties in Ezhava temples are considered to be successors of Buddhist monks. T. K. Veluppillai, the author of The Travancore State Manual, believes that during Buddhist ascendancy in Kerala, before the arrival of Tulu Brahmins, "the Ezhavas enjoyed great prosperity and power" (II, 845). However he also says, it is very unlikely that the Ezhavas came from Sri Lanka and spread all over Kerala in large numbers from the south to the northern boundary. They were rather the mainstream of Munda-Dravidian immigrants who left Tamil Nadu in the fifth, sixth, and seventh centuries to avoid persecution at the hands of their political enemies. Link[1]
The noted poet Kumaranasan- whose poems or "Khandakavya" such as "Nalini", "Leela","Karuna" and "Chandala Bhikshuki" extol Buddhist ideals- laments at times in his verses the past glory of the Sinhalese, or the natives of Srilanka, whom he considered as the forefathers of present day Ezhavas. (Ref: Asan's poem "Oru Simha Prasavam" or "The Lioness in the pangs of Delivery".)
However, the fact that the Asoka edicts were in Pali or Prakrit and that Sri Lanka has no tradition of Sanskrit scholarship, suggest that the Ezhava community acquired its Sanskrit on a later date.
The fact that certain lower caste groups like Odian, Pananar, Ganakan had knowledge of Sanskrit, suggest that there were authentic sources other than the Namboothiris who could impart such learning to all and sundry. There indeed were such centre of learning that could impart wisdom of the kind in question, and these were spread out over the entire Southern Indian peninsula, especially in what's known as modern Tamilnadu. The famous "Kanthaloor Padtashala" located in Vizhinjam, the erstwhile capital of the Ay Kings of Venadu was one of these. (The centre of learning with its large collection of ancient treatises was to be torched by the victorious Chola army!).The Ezhava "vaidyars" or physicians were to benefit from a knowledge of Sanskrit.
[edit] Sri Narayana Guru
Narayana Guru (1856-1928), who was born into an Ezhava family from Chempazhanthi in Trivandrum District, was one of India's greatest social reformers. He kindled the spirit of rebellion among the suppressed people of Kerala and challenged the centuries old practices of untouchability and social ostracism, which kept them outside the mainstream of society and religion. He founded the SNDP Yogam, a social movement in Kerala that has strived since then for enlistment of the Ezhava community.
[edit] Malikappurathamma
Swami Ayyappan lived at Pandalam palace only for a short period of 18 years. During this time he mastered all martial arts from various Kalaries. The Kalari where he spends more years was at ChirappanChira, an ezhava family, near Sherthalai. It is believed that one young girl of ChirappanChira family fell in love with the Lord and requested to accept her as wife. But Ayyappan turned down her request and to be a “Brahmachari”. She was offered a seat at Sabarimala known as “Malikappurathamma”. Ayyappan promised her if thereis no “Kanni” Ayyappans to come to Sabarimala then he would marry her. It is a custom that every Kanni Ayyappan should deposit “Saram” (arrow of soft wood) at Saramkuthy as a mark of their arrival. - Link[2]
[edit] Culture
[edit] Past Occupations
In the bygone era, especially after the arrival of Nambuthri Brahmins, Ezhavas were forced into menial labor jobs. However, although the majority were involved as farmers, laborers and toddy tappers, there was a sizeable community of wealthy Ezhavas. The Ezhavas were originally placed outside the Varna system and classed as "Avarna" by the ruling class, however, in reality they pursued various fields including Ayurveda, Kalaripayattu, Merchant trading, Arrack/toddy Business etc.
There were in fact several acclaimed Ezhava Ayurvedic scholars. The first Malayalam book published by the Dutch in 1675 titled "Hortus Indicus Malabaricus" speaks in its preface about a Vaidyar (doctor) Mr.Karappuram Kadakkarappally Kollattu Veettil Itty Achuthan( of Alappuzha district), a reputed vaidyar of Ezhava community as the main force behind the book and it is he who had edited the book to reach its present form.
Cheerappanchira Kalari (run by an Ezhava) was the site where Lord Ayyappan gained special martial arts knowledge. In fact many of the foot soldiers in royal armies were of Ezhava origin. Puthooram veedu, family of Legendary Aromal Chekavar and unniyarcha, had rich martial traditions. The Cheerappanchira Tharavad (Muhamma, Alapuzha) who used to safe guard Pandalam and Valiya Mundakkal tharavadu of eastern kollam who were in the Army Travancore kingdom need mention, so the Alummoottil Tharavad , an aristocratic Ezhava family hailing from the central Travancore. During the 17th and 18th century this Tharavad was responsible for supplying infantry and light cavalry for the army of the Maharaja of Kayamkulam and Travancore. Link [3]
[edit] Martial Tradition
Ezhavas strived to maintain a their martial tradition. The Cheerappanchira Tharavad (Muhamma, Alapuzha) that supplied palace guards to the Royal House of Pandalam and the Valiya Mundakkal tharavadu of eastern kollam that had men enlisted with the Army of Travancore kingdom find mention in the annals of history preserved in certain old records[citation needed]. Similar is the case of the Alummoottil Tharavad, an Ezhava family of renown from the central Travancore. The army of the Maharaja of Kayamkulam and Travancore took recruits to infantry and light cavalry from this Tharavad during the 17th and 18th century. Similarly, the Lakshmana Panicker family of kollam district(Bordering alappuzha) were reputed practitioners of kalaripayattu and were enrolled as trainers for the army of Maadathumkoor kingdom (present Mavelikkara).[citation needed]
[edit] Mayilattam or Mayilppeeliyattam or Arjuna Nritham
Arjuna nritham, Art & Culture of Kerala Arjuna nritham (the dance of Arjuna) is a ritual art performed by men of Ezhava Community and is prevalent in the Bhagavathy temples of south Kerala, mainly in Kollam, Aalappuzha and Kottayam districts. Arjuna, the most valiant of the five heroic brothers - the Pandavas - of the epic Mahabharatha, was also a renowned singer and dancer and is said to have propitiated goddess Bhadrakaali by a devotional presentation.
Arjuna nritham is also called Mayilppeeli nritham as the costume includes a characteristic garment made of mayilppeeli (peacock feathers). This garment is worn around the waist in a similar fashion as the uduthukettu of Kathakali. The performers have their faces painted green and wear distinctive headgears. The all night performance of the dance form is usually presented solo or in pairs.
The songs which are strictly rhythm based are called Kavithangal and deal with various themes of the Puranas (ancient Hindu scriptures). Each Kavitham is composed to suit a specific rhythm. Before each song the dancers explain the intricacies of the particular rhythm about to be employed and how this rhythm is translated into dance movements.
The various dance movements are closely similar to Kalarippayattu techniques. Percussion instruments like the chenda, maddalam, talachenda and ilathalam (cymbal) form the musical accompaniment.
[edit] Poorakkali
A folk dance prevalent among the ezhavas of Malabar, usually perfromed in Bhagavathy temples as a ritual offering during the month of Meenam (March - April). Poorakkali requires specially trained and highly experienced dancers quite thorough with all the techniques and feats of Kalaripayattu, a system of physical exercise formerly in vogue in Kerala. Standing round the traditional lamp, the performers, dance in eighteen different stages and rhythm, each phase being called a Niram.
[edit] Parichamuttu Kali
This martial folk-dance prevalent among the ezhavas of in Alappuzha, Kollam, Pathanamthitta, Kottayam, Ernakulam, Palghat and Malappuram districts. Its also performed by Christians and some other hindu communities. It had its origin during the day when kalaripayattu, the famous physical exercise of swordplay and defence, was in vogue in Kerala. The performers dance with swords and shields in their hands, following the movements of sword fight, leaping forward, stepping back and moving round, all the time striking with the swords and defending with shields
[edit] Theyyam or Kaliyattam or Theyyatom
Popular in north Kerala, Theyyam incorporates dance, mime and music and preserves the rudiments of ancient tribal cultures; attaching great importance to the worship of heroes and the spirits of ancestors. The headgear and other ornamental decorations are spectacular in sheer size and appearance. This particular dance form is also known as Kaaliyattam. Theyyam is also perfomed by Vaniya, Kammala, Saliya and Maniyani communities apart from thiyyas. The main deities of ezhavas are Vayanattu Kulavan, Kathivannur Veeran, Poomaruthan, Muthappan etc.
[edit] Thiyyattu or Theeyattu
Theeyattu is a solo dance-drama performed in front of the Kalam or Dhooli Chitram (ritual drawing with coloured powders) in some of the Bhagavathy temples of Thiruvalla, Kottayam, Thripunithura and neighbouring areas. The most popular story narrated through a Theeyattu performance is that of the duel between goddess Kaali and the demon Daarikan
[edit] Kuthiyottam or Kuthiyattam
This is a ritualistic art performed in Devi temples during festivals in South Kerala, especially in Trivandrum and kollam districts. Kuthiyattam which requires five persons for performance is usually presented by members of the Ezhava community(in kollam) or Kurava community (in trivandrum).One of the performers will wear a crown similar to the one used in Ottanthullal and three other characters will have distinct facial makeup. There is no specification in regard to costumes.The performance starts at a suitable place with a nilavilakku placed at the arena. Red curtains are used as partition. The performers sing and dance rhythmically to the beat of percussion instruments. A wide variety of songs include the praise of Durga (Kali) and other deities, padappattu (war songs) and kalaripattu (martial art songs). Sometimes, humorous songs are also sung. Musical instruments used are ganjira, bells and chaplankatta (a device made of wood used by fingers to make rapping sound).
[edit] AIVARKALI
Literally, Aivarkali means the play of the five sets. This was a ritualistic art form performed in almost all important temples of Kerala. Today it is found in central Kerala. This is also known as Pandavarkali, which means the play of the Pandavas, (the five heroes of Mahabharatha), and is performed by the following communities: Ezhava, Asari, Moosari, Karuvan, Thattan and Kallasari. This ritualistic dance is performed beneath a decorated pandal with a nilavilakku at its centre. The performers numbering five or more with their leader called Kaliachan enter the performance area after ritualistic bath, with sandal paste over their foreheads. They will be dressed in white dhoti and will have a towel wrapped around their heads. LINK [4]
[edit] Struggle For Egalitarianism
The arrival of Namboothiris heralding an era of Hinduism, might have initiated the ostracization the Ezhavas, who were soon relegated to the outer fringes of society. There is a much disputed claim that the legend of Onam marks the conversion of Buddhist Kerala to Hinduism. Accordingly, Ezhavas and other castes such as Pulayars, Parayars, Sambavars etc are the descendants of those Buddhists who were not considered as eligible for admission to the rituals-bound Hindu folds. The violence towards the Viharas, or the abodes of Budhist monks, was soon to follow. The economic condition of the Ezhavas was abysmal at the turn of the last century. Social taboos had reduced them to a state of abject penury.
[edit] chela kalaapam(cloth revolt)
As per Ilamkulam Kunhan Pilllai’s Studies in Kerala History and Bhaskaranunni’s C. Kesavan - Oru Jeevitha Samaram, females of so-called lower class, are allowed to wear only a single loin cloth is girdled round the waist leaving the upper part exposed. In this respect males and females, rajas and nobles, rich and poor are equal.” None of the Hindu ladies except Brahmins thought that the breast was to cover; and to them to cover the breast was an act of immodesty. “The caste law prohibits a Nair lady to cover her breast.” There are instances of cruelties inflicted upon the ladies for violating these laws. An Ezhava lady who happened to travel abroad and returned well dressed was summoned by the Queen of Attingal and her breast was cut off for covering them. In Travancore a riot occurred when a group of upper caste men assaulted a lady of Ezhava caste for wearing cloth below her knees. In 1859 another riot took place in Travancore and continued for several days, when the ladies of ezhava caste started to cover the breast. The revolt was called ‘’chela kalapam (cloth revolt)’’. It became very important that later scholars regarded it as a part of the struggle for independence.
[edit] Conversion
A sizeable part of the Ezhava community, especially in central Travancore and in the High Ranges, embraced Christianity during British rule, fed up with the injunctions of caste system enforced by the Monarchical state. The Ezhava Memorial" was a charter of human rights drafted by the Ezhava community, the endorsement of which by the Travancore State was a condition that they set forth, were they not to convert to Christianity en masse. It was a quirk of history that Sri Narayana Guru was to arrive on the scene, but for which the mass exodus of Ezhavas to rival faiths would have reduced the Hindus to a minority in Kerala. He decried conversion made for any kind of materialistic or temporary benefits, convenience, or as an escape from discrimination and religious persecution. These principles form the criteria for his support of conversions and re-conversions. For example, a family of the Kannoor community converted to Christianity for certain benefits, but not out of any change of belief. After some time this family desired to convert back, but their previous community opposed this re-conversion. Narayana Guru intervened and asked all the family and community leaders concerned to take back the family into the community. His arguments were convincing, and an amicable return was effected. In Neyyatinkara town, there were some families who converted to Christianity due to the discrimination and religious persecution existing at that time against the lower strata of Hindus. But after witnessing the progress made due to the work of Narayana Guru and his disciples, these families wanted to convert back to Hinduism. Again, the opposition of their community was overcome, and Narayana Guru happily converted them back.
[edit] Pichanaattu Kuruppanmar
In the village of Vazhappalli, near Changanashery, there were a limited number of families of a community known as Pichanaattu Kuruppanmar. They were small in number, and in a very difficult situation during Narayana Guru's time. In some respects they were considered low in the social stratum. But at the same time they were allowed entry into the temples and adjacent roads. However, the Hindu communities at the higher end of the social stratum did not accept them. This, coupled with the limited number of members in their own community, made it difficult for them to function socially, and they faced increasing isolation. Finally, the leader of this group, Mr. Krishnan Vidyar, converted to Christianity--a conversion of convenience. Mr. Mooloor Padmanabha Panickar, a disciple of Narayana Guru, informed him of the situation. Panickar requested that the Pichanaattu Kuruppanmar be better integrated into the community so that such conversion could be avoided in the future. Narayana Guru accepted this proposal, and then personally accepted the Pichanaattu Kuruppanmar into the community at a large public meeting which included leaders of other religious groups.
[edit] Karappuram Mission
In 1921 an extensive effort to reach a thousand Ezhava Families living in the coastal areas of Alappey and hilly area of pathanamthitta was set on foot by an independent committee, in relation with the CSI church. With Miss. Isabel Baker's (C. M. S. Missionary) generous contribution, a school, hospital and a coir factory were established under the title 'Karappuram Mission' in the Shertellai area, and as a result, thousands Ezhava Families were converted in costal areas of Alappey and adoor in pathanathitta.
[edit] Conversion to Sikhism in central kerala
During Vaikkom Sathyagraham in 1922, at the instance of Mahatma Gandhi, a few Akalis came to Vaikkom in support of sathyagrahis. After successful completion of sathyagraham and the Temple Entry Proclamation, some of the Akalis stayed back. Some ezhava youth were attracted by the discliplined life and joined Sikhism. During the same period, Ambedkar exhorted people that if you don't get self-respect and dignity in your own religion, you should get out of it. This also prompted many ezhavas to join Sikhism. However, after the significant growth Ezhava movement, many families later re-converted to Hinduism and hence numbers of Sikh became dwindled.
[edit] Travancore Temple Entry Proclamation
When in 1896 a “Ezhava Memorial” signed by more than 13,000 representative ezhavas of Travancore was submitted to the government praying for the recognition of the right of the Ezhavas to enter the government service, the upper caste Hindus of the state prevailed upon the Maharajah not to concede the prayer. The memorialists sought only privileges that were already enjoyed by the Christians and the Muslims. P. Chidambaram Pillai in Right of Temple Entry says, “The Thiyya (Ezhava) Hindu of Hindu Travancore has not as much right of free citizenship as the lowest Hindu in the Mohammadan state of Hyderabad or the lowest Hindu of Christian British India. To be a Hindu in the Hindu state of Travancore is not a privilege for the non-caste Hindus; it is not a mere handicap; it is a curse; it is an insult.” In dejection many of the Ezhavas embraced Christianity as borne out by the fact that the Christian population of Travancore which stood at six lakhs in 1901 increased to 17 lakhs in 1931. And when their fight for equity was not taking the Ezhavas anywhere, their leadership threatened that they would convert en masse, rather than stay as helots of Hindu society. The alert Diwan, Sir C.P. Ramaswamy Iyer, realised the imminent danger and prompted the Maharajah to issue the proclamation. Otherwise, the history of Kerala would have been quite different. Whereas the Maharajah should have been eulogised for his brave action, the upper caste Hindus saw it as a betrayal. It was the “sanatanis,” as they were called, who tried to obstruct Mahatma Gandhi when he visited Kerala as part of his campaign for Harijan welfare" Link [5]
[edit] Surnames
Ezhavas do not normally use any distinct surnames. However, occupational surnames like Panicker, Asaan, Channar, Vaidyar, Mudalali, thampan, chekavar, chekavan, chekon, valiyachan, achan, chanatty, panikkathy, chekothy, thanpatty, amma, karanavar, kutty and to some extend thampi, were fairly common till the early 20th century . Panicker, thampan is still being used by Ezhavas in south Kerala. These surnames were also used by some hindu commuties. Literally, the verb "chakuka" in Malayalam means "ready to die", and the surname "chekon" or "chekavan" which must have been derived from "chakunnavan" (one who ready to die) was seemingly befitting to the suicidal squads who fought and often killed themselves as paid seconds to feuding royal or Naduvazhi (local land loard) factions. Famous chekavars include chekavars of puthooram veedu in north kerala and Komalezhathu chekavars of allappey.
[edit] Relationship with Nadar caste
Nadar caste is a Tamil speaking caste found in the state of Tamil Nadu and south of Trivandrum district of Kerala, engaged in Toddy tapping, Ayurvedic and liquor business. Nadar caste in Trivandrum district has now uses Malayalam (with strong Tamil influence) as their mother tongue. In Alappuzha district Ezhavas were addressed as channars earlier. Interestingly, nadars are also called channars in some parts of south Tamil Nadu. Also, Ezhava or similar identity caste are not much found in Tamil Nadu but is strong in all other three south Indian states. The toddy tapping community of Andhra says they are descendants of nadars of Tamil Nadu but called themselves as Edigas or Dheyaramakkalu, name resembling to ezhava of Kerala.
In South Travancore, Ezhava women wore PAMPATAM (ear ornaments) just like their cousins Nadar women of nadar caste. (Though In north and central Travancore and other parts of kerala, the earrings of Ezhava women were the 'ATTUKKAM SAMKHU CHAKKARAM' and 'ATTIMINNU' was the ear/neck ornament.)
When Sree Narayana Dharma Pariplana (SNDP) yogam is formed, its first General Secretary, Kumaran Asan, read out the constitution and byelaws of the S N D P Yogam to the Sree Narayana Guru. As per the original by-law the word 'community' (sarnudayarn) that was given in the constitution it was limited to those communities known as Ezhava, Thiya, Billava and Nadar. The Guru objected to the definition of the word 'community' (sarnudayarn) that was given in the constitution. Link [7]
The true nature of ethnic-relationship between these two communities can be established only through further research.
[edit] Different names
The same caste in Kerala have following names(as per the OBC list of central govt) Ezhava, Izhavan, Ishavan, Ezhavan, Ezhuva, Izhuva, Ishuva, Izhuvan, Ishuvan, Ezhuvan, Izhava, Izhavan, Ishavan, Illuva, Illuvan, Irava, Iruva, billva, bilava, bilva , Thiyya, Thiyyan, Illuvan, Illuvar, Illathar, idiga, ediga
[edit] Ezhavas today
The Ezhava community has prospered thanks to the pioneering efforts of Narayana Guru, well-assisted by the policies of the successive Governments in Kerala. They are classified as a backward community, and enjoy the privileges of reservations of jobs in Government service, and in admission to Educational Institutions etc. The economic progress of the community is notable.
The Oil boom in the Persian Gulf during the seventies witnessed exodus of Ezhava workers, among others, who sought fortunes abroad in the Middle east and whose remittances home have boosted the community's finances.
[edit] List of famous Ezhavas
[edit] List of Ezhava Tharavads
[edit] References
- Treatment of Thiyas in Travancore by Dr.Palpu
- ↑ Malabar Manual by William Logan
- ↑ The Decline of Nayar Dominance by Robin Jeffrey
- "The Social History of India" by S. N. Sadasivan
- "Keralacharitra Patdanangal" by Velayudhan Panikkaserry
- "Buddhism in Kerala" by PC Alexander
- "The Izhavas of Kerala and their Historic Struggle for Acceptance in the Hindu Society" by Cyriac K. Pullapilly
- Traditional Arts of kerala Link [9]
[edit] See also
- Billava A Tulu and A Malayalam community
- Goud or Ediga A Telugu community
- Ediga or Idiga A kannada community. Also called Deevaru in karanataka.
- Iluvar A Tamil community from Tamil Nadu
- Nalavar A Tamil community from Srilanka and not found in Tamil Nadu
- Durave Srilankan Ezhava community speaks simhala
- Nadar caste Nadar caste of Tamil Nadu.
- Namadari caste of Central India.
- Bhandari caste A Marathi community
