65-506: The Pallar , who prefer to be called Mallar , are an agricultural community from the Indian state of Tamil Nadu. The Pallars traditionally inhabited the fertile wetland area referred to as Marutham in the literary devices of the Sangam landscape . Today, they are the dominant Dalit community of southern Tamil Nadu and have developed a reputation for being assertive about their rights. Due to
130-721: A "powerful local shrine" and at one time sheep were sacrificed there. The Tamil Nadu government rebuilt the Panchalankurichi fort in 1974. The Government of Tamil Nadu maintains a memorial at Kayathar and the remnants of the old fort at Panchalankurichi is protected by the Archaeological Survey of India . In 2006, the Tirunelveli district administration organised a festival at Panchalankurichi on his birth anniversary. The 1959 Tamil-language film Veerapandiya Kattabomman , starring Sivaji Ganesan ,
195-403: A few days once every ten or twelve years, blanketing the slopes in radiant whiteness under the sun. This event of jubilation and purity symbolizes the frenzy of a sudden love shared, in concert with the unleashed forces of nature: the amorous dance of peacocks, their echoing cries, the splash of waterfalls, the roar of savage beasts. The lovers hold each other tighter still and forget the dangers of
260-467: A higher social status. Since the 1990s, community members have preferred to refer to themselves as Devendrakula Velalar (DKV), literally "Vellalars of the clan of Devendra." This has primarily been to rid themselves of what they see as a 'demeaning' name and to adopt a more 'respectable' name. In support of a name change to DKV, Pallars have undertaken hunger strikes and rallies. The Puthiya Tamilagam (PT), founded by Krishnaswamy in 2001, has campaigned for
325-646: A particularly brutal one of these incidents: the Kodiyankulam riots in 1995, which started with an argument between Thevar students and a Pallar driver, which escalated when a statue of U Muthuramalingam Thevar was vandalized. In the violence that followed 18 people were killed and culminated with a police attack against Dalits in Kodiyankulam. Krishnaswamy was highly critical of the government's response and advocated for strong Dalit resistance to Thevar aggression, bringing him significant support from Pallar youth. Violence between Thevars and Pallars broke out again when
390-506: A polygar retained the right to collect taxes and recruit soldiers in his domain, the British viewed the polygars as illegitimate rulers and wanted to end their taxation powers, and curtail their power and influence. To this end they introduced a new tax policy through which they intended to completely bypass the polygars and other intermediaries during tax collection. Kattabomman saw this as an attempt to usurp his sovereignty over his domain by
455-521: A society that should be lessening them. In March 2021 the Lok Sabha passed a bill approving the name change for the seven castes in question, including the Pallars. Opposition MPs, while supporting the name change, claimed it was only done because of the approaching Tamil Nadu Assembly Elections . The traditional occupation of the Pallars has been agricultural labour. In the past, most were bonded to
520-451: A source of honey. Love in this setting is exemplified by Murugan , and one of his wives, Valli , the daughter of a mountain dweller. He wears the sparkling red kantal flower and rides a peacock , the bird of the mountains. The name of the region, Kurinchi, is also the name of the famous Kurinji flower ( Strobilanthes kunthiana ) from the lofty hills of Tamil country. The Strobilanthes, a shrub whose brilliant white flowers blossom for only
585-455: A source of honey. Mullai or Jasmine ( Jasminum auriculatum ) is the flower of the forests. The inhabitants are descendents of God Krishna and were known as Ayar(Male) and Aatchiyar (female), *kōnar , kovalar ,Vaduga iyer/Vaduga a yar, Ayar, Sambar idayar, Valathu Kai marappu idaiyar and idaiyar, whose occupation included Ruling land's, livestock , shifting cultivation , husbandry and dairy farming . The kovalars were cowherder and
650-411: A wave of assertion among the Pallars as they became sensitized to their rights and resisted exploitation by dominant castes. During a fraught by-election in 1957, a peace meeting between Thevar and Sekaran was called, during which Sekaran was murdered allegedly with Thevar's support. The resultant agitations led to the 1957 Ramnad riots , where Thevars and Pallars fought and 47 Dalits were killed. Although
715-411: Is an ambitious project and it allows a large number of pallar sub-castes to unite under one label. The term 'Devendrakula Velalalar' is politically significant because it is a form of identity that submerges various Pallar subgroups and provides a basis on which unified political action can be taken. The new title implies 'an alternative, superior, non-untouchable identity' and carries an implicit claim for
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#1732780481399780-512: Is customary to use the name of the landscape rather than that of the flower, largely because the flowers lack the cultural association with a specific language in English that they have in Tamil. The mountain is the scene of the lovers' union at midnight. It is the cold, dewy season. The forest is rich with lakes, waterfalls, teak, bamboo and sandalwood. In this region millet grows and wild bees are
845-660: Is not uncommon. The Devendrakula Velalar community traditionally celebrate and initiate the temple car festivals at various major historic temples, such as the Perur Pateeswarar Temple and Koniamman Temple at Coimbatore , Srivilliputhur Andal temple . Nellaiappar Temple at Tirunelveli . the Vandiyur Mariamman Teppakulam , Makara Nedunkuzhaikathar Temple at Thenthiruperai . and the dedcorated flower palanquin at Kamakshi Amman Temple at Kanchipuram . As per 2011 Indian Census ,
910-443: Is passed in search of honey don't speak to me of desire but tell me what you really saw: Could even the flowers that you know be as full of fragrance as the hair of the woman with the even set of teeth and the peacock nature, to whom long affection binds me? —Irayanār Mullai is the land of the forest. The forest is rich with lakes, waterfalls, teak, bamboo and sandalwood. In this region millet grows and wild bees are
975-536: The Tolkappiyam as not being a naturally existing landscape. From these basic associations of landscape and subject, a wide range of specific themes suitable for each landscape were derived. Thus, for example, the commentary on the Iraiyanar Akapporul states that as a result of the association of the kuṟiñci landscape with union, it was also associated with the fear of separation, reassurance,
1040-504: The Two tumbler system especially prevalent in southern districts. In villages where they are small minorities and are highly dependent on dominant castes for livelihoods, this untouchability is highly practised. But since they do not practice a particular task seen as 'degrading,' the source of this low ritual status is highly unclear. Consequently, they have also been seen as having the highest status among Dalit communities, especially compared to
1105-412: The ayar were pastoralists involved in cattle herding . Their settlements were known as pādi/cheri and seven nrega the suffixes patti , vati , katu and ental attached to their place-names. Their headmen bore the titles Ayar/ kon , Annal , Tonral , Kuramporai , and headwomen as Aatchiyar and Manaivi. The theme of the forest and of shepherds at play, the image of confident waiting for
1170-628: The ploughers , the velanmadar and toluvar the tillers and the kadaiyars were the farmworkers . Their headmen were known as Mahinan , Uran and Manaiyol . Their settlements were known as perur and their place-names often had the suffixes eri , kulam , mankalam and kudi. The Marutam ( Lagerstroemia speciosa ) tree was the characteristic tree of this region. மருதம்—தலைவி கூற்று மள்ளர் குழீஇய விழவி னானும் மகளிர் தழீஇய துணங்கை யானும் யாண்டுங் காணேன் மாண்தக் கோனை யானுமோர் ஆடுகள மகளே என்கைக் கோடீ ரிலங்குவளை நெகிழ்த்த பீடுகெழு குரிசிலுமோர் ஆடுகள மகனே —ஆதிமந்தியார். Nowhere, not among
1235-468: The "Plains". This aligns with their traditional occupation of cultivators of the low wetlands in the Marutham land of Sangam landscape . There is literary evidence that suggests that Pallars were traditional farmers who produced large quantities of food grains, and that some were probably rulers in the Tamil region. The change of name from "Mallar" to "Pallar" is believed to have been imposed upon them after
1300-464: The British and stopped paying them tributes contending that his taxes ought to be waived due to the prolonged drought in his domain, whilst fighting against polygars allied with the British. In 1798 Kattabomman and the then Tirunelveli collector Jackson got into a disagreement over left over taxes, when Kattabomman was able to meet with Jackson three months later in Ramnathapuram, where there
1365-745: The Cholas, agricultural life throughout Tamil country was dominated by independent peasant-proprietors while there also existed a large class of landless agricultural labourers. During Vijayanagara rule and the Nayak period after, the Pallars were primarily agricultural labourers with no right to own land. Two 17th-century inscriptions calling the Pallars Devendrakutumpan and "son of the celestial woman" have been found in Tirunelveli and Ramanathapuram districts. The socio-economic position of
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#17327804813991430-469: The Congress government at the time offered help to the Pallars, they slowly became ignored by mainstream parties starting in the 1960s. Starting in the 1970s, a number of independent Pallar candidates began contesting elections. In the 1980s, John Pandian emerged as a major leader of the Pallars. At this time, violence between the Pallars and Thevars was increasing and Pandian gained particular notoriety in
1495-525: The DMK government implemented a decision to name a transport corporation after Veeran Sundaralingam, companion of Veerapandiya Kattabomman and a Pallar icon. Other riots occurred in Virudhunagar district in 1997, when Pallars asserted their right to pull the car during a temple festival. The title 'Devendrakula Velalar', with connotations of higher status, and the formation of Devendrakula Velalar identity
1560-475: The PT leader, K. Krishnasamy , was demanding that they be removed from that classification. This announcement met with criticism, in part because it was claimed that Krishnasamy had only in the previous year become an advocate for the putative DVK communities and that previously he had been concerned more generally with Dalit politics. Doubts were expressed by Dalit intellectuals regarding whether Krishnasamy actually had
1625-632: The Pallar as bonded servants working on farms is a central theme of Pallu poetry popular in the 17th century. Together with the Udayar and Kallar , they form the Marava castes, who are quite dominant in the region variously known as Ramnad and the Maravar country. Movements to improve the condition of the Pallars have existed since the 1920s. Starting in the 1930s, the Pallars began to get educated with
1690-463: The Pallars have often rejected their low social status. The Pallars also claim descent from Kshatriyas , making them more inclined to a more 'martial' tradition. However, this increased assertiveness has also provoked resentment from the poor among dominant communities, especially the Thevars, who see the Pallars' rise as against the 'natural order.' For this reason, violence between the two communities
1755-467: The Panchalankurichi fort was razed to the ground, with its site ploughed over and planted with castor seeds, and its name expunged from all registers in the district. The historian Susan Bayly says that Kattabomman is considered a Robin Hood -like figure in local folklore and is the subject of several traditional narrative ballads in the kummi verse form. The site of his execution at Kayathar has become
1820-612: The appellation of DKV to be applied to the Pallar, Kudumbar, Kaladi , Mooppan, Devendra Kulathan and Pannadi communities since the 1990s and between 2006 and 2011 a one-man commission looked into it on behalf of the state government, then controlled by the Dravida Munnetra Kazhagam (DMK). Nothing came of the commission because the DMK lost power in 2011. The PT then allied with the All India Anna Dravida Munnetra Kazhagam in
1885-624: The chief deities of the Pallars. Agriculture, being the dominant occupation in Sangam society, had gained a status and expertise. Some historians have claimed the Pallars are descendants of the Pallavas who ruled the Andhra and Tamil countries between the 6th and 9th centuries. Tamil scholar M. Srinivasa Iyengar claimed the Pallars were one of the communities who served often in Pallava armies. Under
1950-444: The community constitutes 4% of the population of Tamilnadu . Sangam landscape The Sangam landscape ( Tamil : அகத்திணை "inner classification") is the name given to a poetic device that was characteristic of love poetry in classical Tamil Sangam literature . The core of the device was the categorisation of poems into different tiṇai s or modes, depending on the nature, location, mood and type of relationship represented by
2015-439: The company troops initially, his fort was incapable of taking on British artillery, so he withdrew from the fort into nearby forests, fighting a guerilla campaign till his capture on 1 October 1799 with the assistance of polygars allied to the British like Ettappan of Ettaiyapuram and the king of Pudukkottai Vijaya Raghunatha Thondaiman. Following his capture, Kattabomman was interrogated for 15 days and sentenced to death. He
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2080-515: The courtesan oblige the heroine to counter with a mixed show of coquetry and moodiness, tactics whose limits are described in the Thirukkural ("Sulking is like flavouring with salt; a little suffices, but it is easy to go too far."). Senon , the god of thunderstorm, is the god of Marutham land. The inhabitants were known as ulavar , velanmadar, toluvar and kadaiyar or kadasiyan whose occupations were involved in agriculture . The ulavar were
2145-627: The decision was not motivated by a desire for political support from the affected communities but rather a reaction to a petition organised by the Thevendrar Thannarva Arakattalai (TTA) that had attracted over 500,000 signatories. Whilst the TTA said at the time that the change of name would have no effect on the Scheduled Caste status enjoyed by the communities under India's system of positive discrimination , by 2018
2210-421: The decline of their rule, when the leaders of competing tribes such as Vijayanagara Empire and the succeeding Nayakars wanted to suggest a degradation in status. The Pallars traditionally inhabited the fertile wetland area referred to as Marutham in the literary devices of the Sangam landscape . Vendan, also known as Devendra and identified with Indra , is the god of the Marutham landscape and also one of
2275-428: The demand of the pallar community to classify them under a more dignified generic name Devendrakula Velalar, recently they together with six other related castes have been given the name Devendrakula Velalar ; however their original caste name remains valid and they are still part of the Scheduled Caste list. The name Pallar name might have be derived from Pallam , which means a geographically low lying area such as
2340-705: The demand of the pallar community to classify them under a more dignified generic name Devendrakula Velalar, recently they together with six other related castes have been given the name Devendrakula Velalar ; however their original caste name remains valid and they are still part of the Scheduled Caste list. The social status of the Pallars has remained low since the Vijayanagara Empire rule. Upper castes, especially Brahmins , Chettiyars , Vellalars as well as many middle castes practice untouchability against them, and they face severe social restrictions such as not walking through dominant-caste localities or
2405-569: The earth and enter it, They will not climb into the sky, They will not walk across the dark sea. If we search every country, every city, every village, can our respective lovers escape us? —Pālai (Kuṟuntokai-130) Veerapandiya Kattabomman Veerapandiya Kattabomman was an 18th-century Palayakarrar and king of Panchalankurichi in Tamil Nadu , India. He fought the British East India Company and
2470-468: The geographical landscapes are described as being landscapes that occur naturally in the Tamil lands . These are: kuṟiñci (குறிஞ்சி)—mountainous regions, associated with union, mullai (முல்லை)—forests, associated with waiting, marutam (மருதம்)—cropland, associated with quarreling, and neital (நெய்தல்)—seashore, associated with pining. The fifth—pālai (பாலை), or desert, associated with separation—is described in
2535-798: The hero's or heroine's discussions with their friends, their being teased or taunted by their friends, their replies to their friends, the friends' role as intermediary, the meeting of the lovers, grief and doubt, and other similar themes. According to the Tamilneri vilakkam , a 9th-century text on poetry, the love themes described by the five thinais constitute "the Tamil way of life" or "the Tamil way of love" ( tamiḻneṟi ). The two non-geographical modes— kaikkilai and peruntiṇai —were seen as dealing with emotions that were non-conforming, and therefore were not associated with any specific landscape. Kaikkilai , dealt with unreciprocated or one-sided love, while peruntiṇai , dealt with 'improper' love or love against
2600-651: The hope that this would lead to the renaming but by 2015 had become frustrated with the inaction and was organising protests. In 2015, the Bharatiya Janata Party , until then a minor player in Tamil Nadu politics, was approached about the name change. In 2016, the centre announced it would appoint anthropologists to investigate the DKV claim in relation to the Pallar, Kudumbar, Pannadi, Kaladi, Kadayan, Devendra Kulathan and Vadhiriyar communities. It said that
2665-487: The lagoons where cranes part the water lilies looking for fish then fly away to stay in fragrant seaside groves, near my lover's village washed by the sea. His love for me is greater than the sea. —Neithal (Ainkurunuru-184) In classical Tamil prosody, the pālai or wasteland is not seen as being a naturally occurring ecology. Ilampuranar, in his commentary on the Tolkappiyam, explains that instead,
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2730-505: The land and were forced to perform adimai toli (slave work). However they never had to perform any particular occupation seen as ritually 'degrading,' such as skinning cattle or collecting feces. Although they also have done gravedigging work, they do it freely and do not see it as demeaning as they get paid for it. Today, a large minority of the Pallars have gained from education and government jobs. Many work in factories, offices, government jobs and other non-agricultural occupations. Due to
2795-421: The landscape of the wasteland with which the paalai is associated emerges when other landscapes whither under the heat of the burning sun. The palai flower is identified as Wrightia ( Wrightia tinctoria ). The people inhabiting this region are known as eyiner , maravar and kalvar who were involved in waylaying, highway robbery and soldiering . The Eyiner (from ey – bow) were hunters who hunted with bow,
2860-547: The loved one, produced an original offshoot; for this is the region of Maayon/kopalan, (Ancient Tamil god), and the love theme it represents symbolizes the devotee waiting in the hope that Maayon will eventually come and fill his soul, thus experiencing the joys of expectation. முல்லை—தலைவி கூற்று சுடர்செல் வானஞ் சேப்பப் படர்கூர்ந் தெல்லறு பொழுதின் முல்லை மலரும் மாலை என்மனார் மயங்கி யோரே குடுமிக் கோழி நெடுநக ரியம்பும் பெரும்புலர் விடியலு மாலை பகலும் மாலை துணையி லோர்க்கே. —மிளைப்பெருங் கந்தனார். The sun goes down and
2925-696: The maravar (from maram – valour) were soldiers and the kalvar (from kal – robbery) were robbers. Their chiefs were known as mili , vitalai and kalai. Their settlements were known as kurumpu. Kotravai , the Mother goddess and goddess of war, is worshipped here. The theme of wasteland and separation occupies half of one of the most famous anthologies, the theme of the mountain being only secondary. பாலை—கூற்று தோழி நிலந்தொட்டுப் புகாஅர் வானம் ஏறார் விலங்கிரு முந்நீர் காலிற் செல்லார் நாட்டின் நாட்டின் ஊரின் ஊரின் குடிமுறை குடிமுறை தேரிற் கெடுநரும் உளரோநம் காதலோரே. —வெள்ளி வீதியார். They will not dig up
2990-751: The media and admiration in the community, with some calling him Pallar Padai Thalapathy ("Commander of the Pallar force"). He gained particular notoriety after the Bodinayakkanur riots of 1989, when a clip of one of his speeches was replayed and was believed to be one of the causes for the riots. Starting in the 1990s, Pandian was sidelined with the emergence of K. Krishnaswamy , leader of the Devendrakula Velalar Federation. During this time, Pallar-Thevar conflict became much more pronounced as each community asserted their rights further. Krishnaswamy gained particular attention after
3055-417: The most socially mobile Dalit community due to a significant minority in non-traditional occupations. This has meant that in villages where Pallars form a significant population, they have higher rates of land ownership, corresponding to educational and economic advancement. This lessened dependence on dominant castes has allowed the Pallars to become highly assertive about their rights and dignity in society, as
3120-550: The mountain path. The people of this region were known by the names kanavar , vedar and kuravar whose prime occupation was hunting , honey harvesting and millet cultivation. The Vedars or Vettuvars (derived from vettai - hunting) were the main hunters, kanavars (derived from kanam - forest) hunted elephants and pigs, the kuravars or kunravar (derived from kunru - hill) were forest cultivators . Their headmen were known as Verpan , Poruppan and Silamban. Their totems included Murugan (god of war and hunting, under
3185-546: The name Seyyon ), the Vel ( spear of Murugan), the tiger and the tree Venkai . Their settlements were known as sirukuti and their place-names attached the suffixes kuricci (hilly village) and malai (hill). ' குறிஞ்சி—தலைவன் கூற்று' கொங்குதேர் வாழ்க்கை அஞ்சிறைத் தும்பி காமம் செப்பாது கண்டது மொழிமோ பயிலியது கெழீஇய நட்பின் மயிலியல் செறியெயிற் றரிவை கூந்தலின் நறியவும் உளவோ நீயறியும் பூவே. —இறையனார். Kuṟiñci (Kuṟuntokai-2) Beautiful-winged bee whose life
3250-689: The nets and boats drawn up on the beach, scuttling crabs and cart wheels bogged down in the sand, the odour of drying fish, cut into thick slices, which attracts the birds, beautiful village girls peering through the Pandanus hedges, and the wind blowing through the cracks in the roughly constructed straw huts at night. Kadalon , the water god, is worshiped in Neithal. The inhabitants were known as parathavar , nulaiyar and umanar whose occupations included fishing, coastal trade, pearl diving and salt manufacturing. The parathavars were sailors and fishermen,
3315-479: The nulaiyar were the divers and umanars the salt manufacturers and merchants . Their settlements were known as pakkam or pattinam , which were maritime trading ports . The headmen were known as Thuraivan , Pulampan and Serppan . The neithal, or water lily is the characteristic flower of the region. நெய்தல் இருங்கழி நெய்தல் நீக்கி மீனுநுண் குருகுஇளங் கானல் அல்கும் கடல்அணிந் தன்றுஅவர் ஊரே கடலினும் பெரிது எமக்கு அவருடை நட்பே. Water lilies bloom in
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#17327804813993380-419: The other major Dalit communities: Paraiyars and Arunthathiyars . In many cases, the Pallars practice untouchability against other Dalit castes to maintain this status. However, being a majority in a village Pallars remained not only prosperous but they also gained political power. This disparity let many discussions among scholarly fields, concluding that the Pallars form two groups of one being untouchables and
3445-492: The other one regarded as high. In some points, Pallars deem themselves superior to communities such as the Valaiyars, who have fewer dietary restrictions than the Pallar. However, their history of adimai toli meant they were considered 'lower' than the Valaiyars, who are classified under Backward Classes. They have also been forced to live outside the village boundary, also a marker of untouchability. The Pallars have become
3510-480: The poem. Each tiṇai was closely associated with a particular landscape, and imagery associated with that landscape—its flowers, trees, wildlife, people, climate and geography—was woven into the poem in such a way as to convey a mood, associated with one aspect of a romantic relationship. Classical Tamil love poetry assigns the human experiences it describes, and in particular the subjective topics that those experiences relate to, to specific habitats. Every situation in
3575-410: The poems is described using themes in which the time, the place and the floral symbols of each episode are codified. These codifications are used as symbols to imply a socio-economic order, occupations and behaviour patterns, which, in turn, are symbolized, by specific flora and fauna. Details of secondary aspects are just as rigidly codified—the seasons, the hour a god, musical instruments and, above all,
3640-615: The rules of custom. The following table is adapted from table 7.3 in The Pearson Indian History Manual for the UPSC Civil Services Preliminary Examination (Singh, 2008). (husband accused of visiting a courtesan) Milk Curd || Mango || Punnai || Cactus In Tamil, each of the five geographical thinais are named for a flower that is characteristic of that landscape. In English translation, however, it
3705-421: The sentimental connotations of each landscape: lovers' meetings, patient waiting, lovers' quarrels, separation, and the anxiously awaited return. Under this codification, the inner universe associated with love is divided into seven modes, or thinai , five of which are geographical and associated with specific landscapes, and two of which are non-geographical and not associated with any specific landscape. Four of
3770-403: The sky reddens, pain grows sharp, light dwindles. Then is evening when jasmine flowers open, the deluded say. But evening is the great brightening dawn when crested cocks crow all through the tall city and evening is the whole day for those without their lovers. —( Kuruntokai -234) tr. George L. Hart The plains were the scene of triangular love plots in which the hero's visits to
3835-586: The support of Christian missionaries, giving them access to new opportunities outside the village. In the 1950s the Pallars began to organize themselves around Immanuel Sekaran . Sekaran, born to a Christian Pallar family and a veteran of the Second World War, was presuaded to join Congress to oppose the All India Forward Bloc of U. Muthuramalingam Thevar , a popular leader among the Pallars' traditional Thevar rivals. His rise caused
3900-519: The support of the majority of people from the affected communities for an idea which had originated with the Sangh Parivar and which, it was claimed, Krishnasamy was "latching on to" because he was "losing his political relevance". It was argued that the Vellalar term implied that the communities were adopting the sanskritisation process and that this would further emphasis caste divisions in
3965-404: The warriors at their festival, nor with the girls dancing close in pairs, nowhere did I see him. I am a dancer; he's a dancer too. —Marutham (Kuruntokai-31) The seashore affords many examples of the compelling charm of Sangam poetry and the extraordinary freshness of its realism. From behind the conventional symbolization of waiting there emerges a picture of the life of the fisherfolk;
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#17327804813994030-456: Was an altercation between company troops and the polygar resulting in the death of the deputy commandant of the company's forces Clarke, Kattabomman was acquitted from this following an inquiry. In 1799 following his refusal to meet with the collector, the British sent an armed force under Major John Alexander Bannerman . Kattabomman had to make a stand at his fort in Panchalankurichi, largely unprepared, although his forces were able to hold back
4095-497: Was captured by the British with the help of the ruler of the kingdom of Pudukottai , Vijaya Raghunatha Tondaiman , and at the age of 39 he was hanged at Kayathar on 16 October 1799. He belongs to Thokalavar sub-sect of Rajakambala Nayakkar Community. Veerapandiya Kattabomman was born to his parents Jagaveera Kattabomman Nayakar and Arumugathammal in a Telugu origin Rajakambala Naicker caste. His father Jagaveera
4160-464: Was hanged to death at Kayathar on 16 October 1799. His surviving relatives including his deaf-mute brother Umaidurai were also arrested and locked up in the fort of Palayamkottai , however Umaidurai escaped, joined up with other polygars and continued fighting the British. After his defeat and capture in October 1801, he too was hanged along with the other polygars who resisted the British, while
4225-513: Was the polygar of Panchalankurichi. He belonged to the Bommu and Aathi Kattabomman clans of Panchalankurichi. He inherited his father's position as the polygar of Panchalankurichi when he turned 30, becoming the 47th polygar of the village. To acquire the support of the local Tamil people, his father Jagaveera Kattabomman Nayakar named his son Pandiya Kattabomman Nayakar and added a shorter version "Veera" from his own name Jagveera. Veerapandiya as
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