Nalavar

Nalavar (Tamil: நளவர், romanized: Naḷavar) is a Tamil caste found in Sri Lanka. They were traditionally occupied in palm tree climbing and toddy tapping.[1]

Etymology

According to a folk etymology is the name Nalavar a corrupted form of Naluvinavar (those who decamped), which they gained after withdrawing from a battle field.[2] Another theory suggest the name is derived from Nalua meaning to climb, in reference to their traditional occupation.[3]

It has also been proposed that the name is derived from Naravar (from Naravu, ancient Tamil term for toddy).[4]

History

According to Yalpana Vaipava Malai were the Nalavars originally called Nambis who originally Vanniar chieftains and served as bowmen.[5] The Nambis after withdrawing from a battle, made a living by being hired by the Shanar (caste of palm tree climbers, locally known as Shandrar) and took up the Shanars hereditary occupation as toddy tappers.[2] Through marriage alliances between the Nambis and Shanars, evolved the Nalavar identity.[6][7] A former subdivision among them were known as Kottai Vayil Nalavar i.e. "Nalavars in service of the fort".[4]

Under the Dutch Ceylon was the Thesavalamai law codified.[8] This law allowed landlords to have slaves, and the Nalavars were also employed as agriculture labors, and were classified along with the Koviar and Pallar under the term Adimai (slave).[9][10]

Customs

The badge and cattle brand mark of the Nalavars is the bow and arrow.[11] The Nalavar along with the Pallar worship Annamar, their caste deity.[12]

See also

References
  1. McGilvray, Dennis B. (1974). Tamils and Moors: caste and matriclan structure in eastern Sri Lanka. University of Chicago. p. 176.
  2. Pillay, Kolappa Pillay Kanakasabhapathi (1963). South India and Ceylon. University of Madras. p. 161.
  3. Tambiah, Henry Wijayakone (2001). The Laws and Customs of the Tamils of Jaffna. Women's Education & Research Centre. p. 77. ISBN 9789559261162.
  4. Ph.D. Ragupathy, Ponnampalam (1987). Early Settlements in Jaffna: An Archaeological Survey. University of Jaffna: Thillimalar Ragupathy. p. 210.
  5. Pulavar, Mātakal Mayilvākan̲ap (1999). The Yalpana-vaipava-malai, Or, The History of the Kingdom of Jaffna. Asian Educational Services. p. 34. ISBN 9788120613621.
  6. 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 9780860785798.
  7. David, Kenneth (1977-01-01). The New Wind: Changing Identities in South Asia. Walter de Gruyter. pp. 190–191. ISBN 9783110807752.
  8. University of Ceylon Review. University of Ceylon. 1952. p. 34.
  9. M. D. Raghavan & Tamil culture in Ceylon, p. 109.
  10. Wilson, A. Jeyaratnam (2000). Sri Lankan Tamil Nationalism: Its Origins and Development in the Nineteenth and Twentieth Centuries. Hurst. p. 21. ISBN 978-1-85065-519-0.
  11. Raghavan, M. D. (1971). Tamil culture in Ceylon: a general introduction. Kalai Nilayam. p. 179.
  12. Pfaffenberger, Bryan (1977). Pilgrimage and Traditional Authority in Tamil Sri Lanka. University of California, Berkeley. p. 136.
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