The Nadar community's evolution over 150 years is a testament to their resilience and determination

to overcome societal barriers in Tamil Nadu. Emerging from humble beginnings, they navigated
through caste-based challenges, culminating in their pivotal role in contemporary society. Central to
their journey was the "breast-cloth controversy" of the 19th century, igniting a sense of unity and
purpose among Nadars. Christian missions provided not only spiritual guidance but also avenues for
social progress, bridging religious divides for collective advancement. Led by missionaries like Charles
Mead, Nadars transitioned from marginalized laborers to influential landholders, reshaping their
identity and stature in Tamil Nadu's social fabric..

Nadan families claim land granted by Travancore kings for their service, considering themselves
socially superior to migrants who settled out of economic need. Migration likely began in the 16th
century when Travancore controlled southern Tinnevelly. Despite lush lands, Nadars remained
palmyra climbers, working for Nadans, Vellalas, and Nairs. Travancore's caste system enforced strict
hierarchies, dictating distances Nadars must maintain from higher castes, and forbidding certain
privileges. Nadars faced economic depression and social degradation, enduring heavy taxation and
forced labor. Economic dependence on landlords bound them to low societal levels, though seasonal
migration offered temporary relief through employment in Tinnevelly as tappers. Contact with more
advanced regions intensified the burden of Nair dominance on migrant climbers in Travancore,
leading to missionary engagement. The London Missionary Society found an open community of
about 150,000 Shanars. Missionary efforts aimed to uplift the long-degraded Nadars, facing jealousy
from other castes. Progress under missionaries relieved unjust taxes and oppressive customs, though
mental uplift remained a challenge. Economic advancement came through trade and landownership,
aided by missionaries. Education and Christianity provided hope for escape from Nair dominance,
fostering unity within the Church. Nadars, no longer economically isolated, aimed for community
uplift with missionary support, arousing both antagonism and hope among higher castes.

The Nadars' quest for social elevation sparked the "breast-cloth controversy" in Travancore during
the early 19th century. Traditionally, baring the breast signified deference to higher castes, forbidden
to lower castes like Nadars. Christian missionaries challenged this custom, advocating modesty and
European dress standards. In 1812, permission was granted for Christian women to cover their
bosoms, but not in the manner of higher castes. Nadar women, aspiring for equality, adopted upper
cloth attire, provoking backlash from higher castes. Despite ridicule and legal challenges, Nadars
persisted in their sartorial defiance, symbolizing their pursuit of dignity and social parity in an
oppressive caste hierarchy. Mead, cautious of radical changes, advised wearing jackets instead of
upper cloth, but Nadars persisted. Tensions escalated in October 1828 when Nairs terrorized
Christian converts. Threats hindered worship, men were coerced into public works, and women
beaten for wearing upper cloth. Missionaries petitioned the British Resident for intervention. Nadars'
moral improvement unsettled higher castes, leading to jealousy and resentment. Nairs accused
Nadars of using Christianity to avoid taxes and labor, sparking riots. Chapels and schools were burnt,
prompting military intervention after an attempt on Mead's life. The violence highlighted Nadars'
struggle for social acceptance amid caste-based discrimination and economic exploitation.

The Government of Travancore issued a Proclamation in 1829, reaffirming the circular of 1814 which
denied Nadars the right to wear the breast cloth. Christians were required to perform corvee labor
but could be exempt on Sundays. They were reminded to observe pre-conversion customs with
higher castes and to obtain permission for worship places. Complaints were to be directed only to
government authorities. Despite the Proclamation, Nadar Christian women continued wearing upper
cloth, prompting similar adoption among Hindu Nadar women. General Cullen received petitions but
declined intervention, suspecting missionary involvement. Missionaries denied instigating clothing
changes, attributing them to regional customs.

In Nair perception, missionaries were responsible for spreading the upper cloth, symbolizing social
change in Travancore. Nair hostility intensified with Nadars' prosperity and abolition of slavery in
1855, seeing Christianity as a threat to tradition and government. Missionaries like John Cox
petitioned against slavery abuses, straining relations between the Church and Travancore. Nadars
faced Nair backlash for adopting the breastcloth, leading to riots in 1858. Queen Victoria's
Proclamation of religious freedom in 1859 was misunderstood by Nadars as validation and by Sudras
as justification for caste-based violence. Robert Caldwell noted the Proclamation's misinterpretation
favoring Hindu customs over Christianity. After Queen Victoria's Proclamation, Sudras exploited the
misunderstanding to oppress Nadars, closing bazaars and targeting Nadar women. Officials abetted
attacks, misrepresenting royal decrees. Rioting erupted, chapels burned, and schools destroyed, with
no loss of life. Both sides committed excesses, Nadars plundering shops and inciting resistance
against authority. Travancore's Dewan reported Nadars' organized resistance and collaboration with
Tinnevelly Nadars. Nadars sought refuge across the Tinnevelly border during riots. Caldwell assisted
refugees in petitioning Queen Victoria for protection, as documented in Madras Times. The violence
underscored tensions between caste dynamics, government authority, and missionary influence in
Travancore.

Amidst rioting, Travancore's Dewan warned against violating ancient customs without authority and
threatened severe punishment. This was perceived as biased favoritism towards high-caste Hindus by
missionaries. The Dewan reiterated adherence to existing laws, suggesting formal applications for
change. The British Government, through General Cullen, emphasized equality in social matters,
denouncing exclusivity. The missionaries petitioned the Governor of Madras, Sir Charles Trevelyan, as
their appeal to the Rajah went unanswered. The Governor acknowledged the complexity of the
issue, noting religious, caste, social, and financial interests intertwined. Christian converts sought
privileges, challenging their previous serfdom, while Sudras resented the Nadars' advancement and
loss of serfs. The situation reflected broader tensions between traditional customs and evolving
social dynamics, complicated by religious conversion and economic ramifications.

The Madras Government acknowledged the Dewan's report, emphasizing Britain's extensive
influence in Travancore. The Maharaja proposed abolishing rules against covering Shanar women's
upper bodies, with the condition not to mimic higher castes' attire. While addressing decency
concerns, this concession fell short of addressing social aspirations. The State of Travancore issued a
proclamation, but its impact was limited. Despite this, the missionaries persisted in challenging
Travancore's authority, fostering unity among Nadars regardless of religious affiliation. This unity,
facilitated by the missionary organization, marked the beginning of a cohesive Nadar identity,
transcending religious boundaries and initiating social uplift.

CONCLUSION

I would view this breast cloth controversy as a pivotal moment where the Nadar community,
propelled by missionary influence, asserted their right to dignity and equality. The controversy
symbolized resistance against oppressive social norms and highlighted the complex interplay
between colonial influences, missionary activities, and indigenous power structures. This historical
event serves as a lens through which to analyze the dynamics of caste, religion, and identity
formation in colonial India, reflecting broader themes of social transformation and resistance.