Iyer (also spelt as Ayyar, Aiyar, Ayer or Aiyer) is a caste of Hindu Brahmin communities of Tamil origin.The majority reside in Tamil Nadu, India.

Vadama Iyer priests
GuruĀdi Śaṅkarā
LanguagesTamil, Sanskrit, Sankethi
Original stateTamil Nadu
Populated statesTamil Nadu, Kerala, Karnataka
Family namesIyer, Sastri, Bhattar
Related groupsKerala Iyers Vaidiki Brahmins Vaidiki Velanadu Havyaka Brahmin Hoysala Karnataka Brahmins Sthanika Brahmins Babburkamme

Iyers are sub-divided into various sub-sects based on cultural and regional differences. Like all Brahmins, they are also classified based on their gotra, or patrilineal descent, and the Veda they follow.

Apart from the prevalent practice of using the title "Iyer" as surname, Iyers also use other surnames, such as Sāstri[1]


There are number of etymologies for the word Ayyā, generally it is thought to be derived from Proto-Dravidian term denoting an elder brother. It is used in that meaning in Tamil, Telugu and Malayalam.[2] Yet others derive the words Ayya, Ayira/Ayyira as Prakrit versions of the Sanskrit word Aryā which means 'noble'.[3][4]

In ancient times, Iyers were also called Anthanar[5] or Pārppān[6][7] . Like the term pārppān, the word Pattar too is considered derogatory.[8]

Population and distribution

Today, Iyers live all over South India, but an overwhelming majority of Iyers continue to thrive in Tamil Nadu.[citation needed]


First-generation descendants of Mysore S. Ramaswamy Iyer. Ramaswamy Iyer migrated from Ganapathy Agraharam to Mysore in the 19th century and served as the first Advocate-General of Mysore

These Iyers are collectively now called as Kerala Iyers. In Coimbatore, there are many such Iyers due to its proximity to Kerala.[9] According to the Buddhist scripture Mahavamsa, the presence of Brahmins have been recorded in Sri Lanka as early as 500BC when the first migrations from the Indian mainland supposedly took place. Currently, Brahmins are an important constituent of the Sri Lankan Tamil minority.[10][11] Tamil Brahmins are believed to have played a historic role in the formation of the Jaffna Kingdom.[11][12][13]

Apart from South India, Iyers have also migrated to and settled in places in North India. There are significantly large Iyer communities in Mumbai,[14][15] and Delhi.[16] These migrations, which commenced during the British rule, were often undertaken in search of better prospects and contributed to the prosperity of the community.[17]

In recent times Iyers have also migrated in significant numbers to the United Kingdom, Europe and the United States[15] in search of better fortune.[18]


Iyers have many sub-sects among them, such as Vadama, Brahacharnam or Brahatcharanam, Vāthima, Sholiyar or Chozhiar, Ashtasahasram, Mukkāni, Gurukkal, Kāniyālar and Prathamasāki.[19]

A Tamil Smartha Brahmin holy man engaged in Siva-worship. His body is covered by coat and chains made of Rudrāksha beads
Caste-mark of the Vadamas
Veda shākhā
Rig Veda Shakala and Paingi
Yajur Veda Kanva and Taittiriya
Sama Veda Kauthuma, Jaiminiya/Talavakara, Shatyayaniya and Gautama
Atharva Veda Shaunakiya and Paippalada



Iyer rituals comprise rites as described in Hindu scriptures such as Apastamba Sutra attributed to the Hindu sage Apastamba. The most important rites are the Shodasa Samaskāras or the 16 duties. Although many of the rites and rituals followed in antiquity are no longer practised, some have been retained.[20][21]

Iyers from South India performing the Sandhya Vandhanam, 1913
Iyer priest from Tamil Nadu carrying out a small ritual with his grandson.

The child's first birthday is the most important and is the time when the baby is formally initiated by piercing the ears of the boy or girl. From that day onwards a girl is expected to wear earrings.[citation needed]

A second initiation (for the male child in particular) follows when the child crosses the age of seven. This is the Upanayana ceremony during which a Brahmana is said to be reborn. A three-piece cotton thread is installed around the torso of the child encompassing the whole length of his body from the left shoulder to the right hip. The Upanayana ceremony of initiation is solely performed for the members of the dvija or twice-born castes, generally when the individual is between 7 and 16 years of age.[22][23] In ancient times, the Upanayana was often considered as the ritual which marked the commencement of a boy's education, which in those days consisted mostly of the study of the Vedas. However, with the Brahmins taking to other vocations than priesthood, this initiation has become more of a symbolic ritual. The neophyte was expected to perform the Sandhya Vandanam on a regular basis and utter a prescribed set of prayers, three times a day: dawn, mid-day, and dusk. The most sacred and prominent of the prescribed set of prayers is the Gayatri Mantra, which is as sacred to the Hindus as the Six Kalimas to the Muslims and Ahunwar to the Zoroastrians. Once a year, Iyers change their sacred thread. This ritual is exclusive to South Indian Brahmins and the day is commemorated in Tamil Nadu as Āvani Avittam.[24][25]

Brahmin house with hand marks to ward off the evil eye

Other important ceremonies for Iyers include the rites for the deceased. All Iyers are cremated according to Vedic rites, usually within a day of the individual's death.[26] The death rites include a 13-day ceremony, and regular Tarpanam[27] (performed every month thereafter, on Amavasya day, or New Moon Day), for the ancestors. There is also a yearly shrārddha, that must be performed. These rituals are expected to be performed only by male descendants of the deceased. Married men who perform this ritual must be accompanied by their wives. The women are symbolically important in the ritual to give a "consent" to all the proceedings in it.[28]


Iyers celebrate almost all Hindu festivals like Deepavali, Navratri, Pongal, Vinayaka Chathurthi, Janmaashtami, Tamil New Year, Sivarathri and Karthika Deepam.

However, the most important festival which is exclusive to Brahmins of South India is the Āvani Avittam festival.[29]


A typical Iyer wedding consists of Sumangali Prārthanai (Hindu prayers for prosperous married life), Nāndi (homage to ancestors), Nischayadhārtham (Engagement) and Mangalyadharanam (tying the knot). The main events of an Iyer marriage include Vratam (fasting), Kasi Yatra (pilgrimage to Kasi), Oonjal (Swing), Kanyadanam (placing the bride in the groom's care), Mangalyadharanam, Pānigrahanam and Saptapathi (or seven steps - the final and most important stage wherein the bride takes seven steps supported by the groom's palms thereby finalizing their union). This is usually followed by Nalangu, which is a casual and informal event.[30]

Traditional ethics

Iyers generally lead orthodox lives and adhere steadfastly to their customs and traditions. Iyers follow the Grihya Sutras of Apastamba and Baudhayana. The society is patriarchal but not feudal.[31]

A portrait of vocalist M. V. Sivan. The three horizontal lines visible on his chest, arms and forehead are made with holy ash (vibhuti) which is usually used by orthodox Saivites

Iyers are generally vegetarian. Some abjure onion and garlic on the grounds that they activate certain base senses.[32] Cow milk and milk products were approved.[citation needed] They were required to avoid alcohol and tobacco.[33]

Iyers follow elaborate purification rituals, both of self and the house. Men are forbidden from performing their "sixteen duties" while women are forbidden from cooking food without having a purificatory bath in the morning.[32] Food is to be consumed only after making an offering to the deities.

The bathing was considered sufficiently purifying only if it conformed to the rules of madi.[32] The word madi is used by Tamil Brahmins to indicate that a person is bodily pure. In order to practice madi, the Brahmin had to wear only clothes which had been recently washed and dried, and the clothes should remain untouched by any person who was not madi. Only after taking bath in cold water, and after wearing such clothes, would the person be in a state of madi.[34] This practice of madi is followed by Iyers even in modern times, before participating in any kind of religious ceremony.[32]

Until the turn of the 20th century, an Iyer widow was never allowed to remarry. Once her husband dies, an Iyer woman had to tonsure her head.[citation needed] She had to remove the kunkumam or the vermilion mark on her forehead and was required to smear her forehead with the sacred ashes. All these practices have fell out of use with the enactment of reforms.[35]


Tamil Brahmins (Iyers and Iyengars) in traditional veshti and angavastram at a convention of the Mylai Tamil Sangam, circa 1930s

The traditional Iyer woman is draped in a nine-yard saree, also known as madisār.[36]

Patronage of art

For centuries, Iyers have taken a keen interest in preserving the arts and sciences. They undertook the responsibility of preserving the Natya Shastra, a monumental work on Bharatanatyam, the classical dance form of Tamil Nadu. During the early 20th century, dance was usually regarded as a degenerate art associated with devadasis. Rukmini Devi Arundale, however, revived the dying art of Sadir into the more "respectable" art form of Bharatanatyam, thereby breaking social and caste taboos about Brahmins taking part in the study and practice of dance.[37][38] However many have claimed that, rather than becoming more open to other communities, the practice of Bharatanatyam was then restricted specifically to the middle and upper classes of Tamil society.[39]

DK Pattammal (right), Classical Music Singer, in concert with her brother, DK Jayaraman; circa early 1940s.

However, compared to dance, the contribution of Iyers in field of music has been considerably noteworthy.[40][41]


A house in a Tanjore agrahāram

In ancient times, Iyers, along with Iyengars and other Tamil Brahmins, lived in exclusive Brahmin quarters of their village known as an agrahāram. Shiva and Vishnu temples were usually situated at the ends of an agrahāram. In most cases, there would also be a fast-flowing stream or river nearby.[42]

A typical agrahāram consisted of a temple and a street adjacent to it. The houses on either side of the street were exclusively peopled by Brahmins who followed a joint family system. All the houses were identical in design and architecture though not in size.[43]

With the arrival of the British and commencement of the Industrial Revolution, Iyers started moving to cities for their sustenance. Starting from the late 19th century, the agrahārams were gradually discarded as more and more Iyers moved to towns and cities to take up lucrative jobs in the provincial and judicial administration.[44]

However, there are still some agrahārams left where traditional Iyers continue to reside. In an Iyer residence, people wash their feet first with water on entering the house.[45][46]


Tamil is the mother tongue of most Iyers residing in India and elsewhere. However, Iyers speak a distinct dialect of Tamil unique to their community.[47][48][49] This dialect of Tamil is known as Brāhmik or Brahmin Tamil. Brahmin Tamil is highly Sanskritized and has often invited ridicule from Tamil purists due to its extensive usage of the Sanskrit vocabulary.[50] While Brahmin Tamil used to be the lingua franca for inter-caste communication between different Tamil communities during pre-independence times, it has been gradually discarded by Brahmin themselves in favour of regional dialects.[51]

Iyers today

A Tamil Brahmin couple, circa 1945

In addition to their earlier occupations, Iyers today have diversified into a variety of fields.[52] Three of India's Nobel laureates, Sir C. V. Raman, Subrahmanyan Chandrasekhar and Venkatraman Ramakrishnan hail from the community.[53]

Iyers, as members of the privileged priestly class, exercised a near-complete domination over educational, religious and literary institutions in the Tamil country.[54] Their domination continued throughout the British Raj as they used their knowledge of the English language and education to dominate politics, administration, the courts and intelligensia. Upon India's independence in 1947, they tried to consolidate their hold on the administrative and judicial machinery. Such a situation led to resentment from the other castes in Tamil Nadu, the result of this atmosphere was a "non-Brahmin" movement and the formation of the Justice Party.[55] Periyar, who took over as Justice Party President in the 1940s, changed its name to Dravida Kazhagam, and formulated the view that Tamil Brahmins were Aryans as opposed to non-Brahmin Tamils who were Dravidian.[56] The ensuing anti-Brahminism and the rising unpopularity of the Rajaji Government left an indelible mark on the Tamil Brahmin community ending their political aspirations. In the 1960s the Dravida Munnetra Kazhagam (roughly translated as "Organisation for Progress of Dravidians") and its subgroups gained political ground on this platform forming state ministries, thereby wrenching control from the Indian National Congress, in which Iyers at that time were holding important party positions. Today, apart from a few exceptions[clarification needed], Iyers have virtually disappeared from the political arena.[57][58][59][60][61]

In 2006, the Tamil Nadu government took the decision to appoint non-Brahmin priests in Hindu temples in order to curb Brahmin ecclesiastical domination.[62] This created a huge controversy. Violence broke out in March 2008 when a non-Brahmin oduvar or reciter of Tamil idylls, empowered by the Government of Tamil Nadu, tried to make his way into the sanctum sanctorum of the Nataraja temple at Chidambaram.[63]


Relations with other communities

The legacy of Iyers have often been marred by accusations of racism and counter-racism against them by non-Brahmins and vice versa.

Grievances and instances of discrimination by Brahmins are believed to be the main factors which fuelled the Dravidian Movement.[55] With the dawn of the 20th century, and the rapid penetration of western education and western ideas, there was a rise in consciousness amongst the lower castes who felt that rights which were legitimately theirs were being denied to them.[55] This led the non-Brahmins to agitate and form the Justice Party in 1916, which later became the Dravidar Kazhagam. The Justice Party banked on vehement anti-Hindu and anti-Brahmin propaganda to ease Brahmins out of their privileged positions. Gradually, the non-Brahmin replaced the Brahmin in every sphere and destroyed the monopoly over education and the administrative services which the Brahmin had previously held.[64]

They cite the example of the Temple Entry Proclamation passed by the princely state of Travancore which gave people of all castes the right to enter Hindu temples in the princely state was due to the efforts of the Dewan of Travancore, Sir C. P. Ramaswamy Iyer who was an Iyer.[65]

Alleged negative attitude towards Tamil language and culture

Iyers have been called Sanskritists who entertained a distorted and contemptuous attitude towards Tamil language, culture and civilization.[66] The Dravidologist Kamil Zvelebil says that the Brahmin was chosen as a scapegoat to answer for the decline of Tamil civilization and culture in the medieval and post-medieval periods.[67] Moreover, individuals like U. V. Swaminatha Iyer and Subramanya Bharathi have made invaluable contributions to the Dravidian Movement.[68][69] Parithimar Kalaignar was the first to campaign for the recognition of Tamil as a classical language.[70]

Portrayal in popular media

The first known literary work in Tamil to heap criticism on Brahmins was the Tirumanthiram, a treatise on Yoga from the 13th century.[71] However, anti-Brahminism has been a more recent phenomenon and has been partly due to the efforts of Christian missionaries of the 19th century.[72] The writings and speeches of Iyothee Thass, Maraimalai Adigal, Periyar, Bharatidasan, C. N. Annadurai and the leaders of Justice Party in the early 20th century and of the Dravidar Kazhagam in more modern times constitute much of modern anti-Brahmin rhetoric.[73][74][75]

Starting from the 1940s onwards, Annadurai and the Dravida Munnetra Kazhagam have been using films and the mass media for the propagation of their political ideology.[76] Most of the films made, including the 1952-blockbuster Parasakthi, are anti-Brahminical in character.[77]

Notable people

See also


  1. ^ Encyclopædia Britannica, śāstrī.
  2. ^ Indrapala, K. (2007). The evolution of an ethnic identity: The Tamils in Sri Lanka C. 300 BCE to C. 1200 CE. Vijitha Yapa. p. 374. ISBN 978-955-1266-72-1.
  3. ^ Nagendra Kumar Singh (1999). Encyclopaedia of Hinduism, Volume 7. Anmol Publications PVT LTD. p. 898. ISBN 978-81-7488-168-7.
  4. ^ Edward Miller (2009). A Simplified grammar of the Pali language. BiblioBazaar. p. 49. ISBN 978-1-103-26738-5.
  5. ^ Pillai, Jaya Kothai (1972). Educational System of the Ancient Tamils. Tinnevelly: South India Saiva Siddhanta Works Pub. Society. p. 54.
  6. ^ Caṇmukam, Ce. Vai. (1967). Naccinarkkiniyar's Conception of Phonology. Annamalai University. p. 212.
  7. ^ Marr, John Ralston (1985). The Eight Anthologies: A Study in Early Tamil Literature. Institute of Asian Studies. p. 114.
  8. ^ Nossiter, Thomas Johnson (1982). Communism in Kerala: A Study in Political Adaptation. C. Hurst & Co. Publishers. p. 27. ISBN 978-0-905838-40-3.
  9. ^ Prabhakaran, G. (12 November 2005). "A colourful festival from a hoary past". The Hindu Metro Plus:Coimbatore. Archived from the original on 5 August 2007. Retrieved 27 August 2008.
  10. ^ Civattampi, K. (1995). Sri Lankan Tamil society and politics. Madras: New Century Book House. p. 3. ISBN 81-234-0395-X.
  11. ^ a b Ritualizing on the Boundaries, Pg 3
  12. ^ Gnanaprakasar, S. (1928). A critical history of Jaffna. Gnanaprakasa Yantra Salai. p. 96. ISBN 978-81-206-1686-8.
  13. ^ Pathmanathan, Pg 1-13
  14. ^ Ritualizing on the Boundaries, Pg 86
  15. ^ a b Ritualizing on the Boundaries, Pg 12
  16. ^ Migration and Urbanization among Tamil Brahmans, pp. 15-17
  17. ^ Vishwanath, Rohit (23 June 2007). "BRIEF CASE: Tambram's Grouse". The Times of India. Retrieved 19 August 2008.
  18. ^ Migration and Urbanization among Tamil Brahmans, pp. 180-21
  19. ^ Leach, E. R. (1960). Aspects of caste in south India, Ceylon, and north-west Pakistan. Cambridge [Eng.] Madras: Published for the Dept. of Archaeology and Anthropology at the University Press. p. 368.
  20. ^ "The Sixteen Samskaras Part-I" (PDF). 8 August 2003. Retrieved 27 August 2008.
  21. ^ "Names of Samskaras". kamakoti.org. Retrieved 27 August 2008.
  22. ^ "Upanayanam". gurjari.net. Retrieved 2 September 2008.
  23. ^ Neria Harish Hebbar (2 March 2003). "Customs and Classes of Hinduism". Boloji Media Inc. Archived from the original on 3 February 2007. Retrieved 2 September 2008.
  24. ^ Jagannathan, Maithily (2005). South Indian Hindu festivals and traditions. Abhinav Publications. p. 93. ISBN 9788170174158.
  25. ^ Verma, Manish (2002). Fasts and Festivals of India. Diamond Pocket Books (P) Ltd. p. 41. ISBN 978-81-7182-076-4.
  26. ^ "Transition Rituals". Beliefnet Inc. Retrieved 2 September 2008.
  27. ^ "Tharpanam". vadhyar.com. Retrieved 2 September 2008.
  28. ^ David M. Knipe. "The Journey of a Lifebody". Hindu Gateway. Archived from the original on 30 September 2008. Retrieved 27 August 2008.
  29. ^ "Avani Avittam". K.G.Corporate Consultants. Archived from the original on 14 September 2008. Retrieved 27 August 2008.
  30. ^ Padma Vaidyanath. "A South Indian Wedding – The Rituals and the Rationale". Sawnet. Archived from the original on 12 May 2008. Retrieved 27 August 2008.
  31. ^ Pandey, U. C. (1971). Yajur-Veda: Apastamba-Grhya-Sutra.
  32. ^ a b c d "The Practice of madi". ICSI Berkeley. Retrieved 27 August 2008.
  33. ^ Doniger, Wendy; Brian K. Smith (1991). The Laws of Manu. Penguin Books. ISBN 0-14-044540-4.
  34. ^ Rao, Vasudeva. Living Traditions in Contemporary Contexts: The Madhva Matha of Udipi. Orient Longman. p. 66.
  35. ^ Brahmin Women, Pg 171
  36. ^ "A saree caught in a time wrap". The Tribune. 23 January 2005. Retrieved 3 September 2008.
  37. ^ Roles and Rituals for Hindu Women by Julia Leslie, Pg. 154
  38. ^ Vishwanathan, Lakshmi (1 December 2006). "How Natyam danced its way into the Academy". The Hindu. Chennai, India. Retrieved 27 August 2008.
  39. ^ "How the art of Devadasis was appropriated to create the world of Bharatanatyam". The News Minute. 10 February 2016. Retrieved 28 April 2020.
  40. ^ From the Tanjore Court to the Madras Music Academy: A Social History of Music in South India by Lakshmi Subramanian ISBN 0-19-567835-4
  41. ^ Raghavan Jayakumar. "Popularity of Carnatic music". karnatik.com. Retrieved 27 August 2008.
  42. ^ Sashibhushan, M. G. (23 February 2004). "Quaint charm". Business Line. Chennai, India. Retrieved 27 August 2008.
  43. ^ Migration and Urbanization among Tamil Brahmans, pp. 12-13
  44. ^ Migration and Urbanization among Tamil Brahmans, pp. 6-14
  45. ^ Bombai Srinivasan. "The Goal and the Guide, Petal 3:Fire Walking". Sri Satya Sai Baba Website. Retrieved 27 August 2008.
  46. ^ Sridhar, Lalitha (6 August 2001). "Simply South". Business Line. Archived from the original on 23 February 2008. Retrieved 27 August 2008.
  47. ^ "TAMIL: a language of India". Ethnologue: Languages of the World, 14th Edition. 2000. Archived from the original on 14 September 2008. Retrieved 3 September 2008.
  48. ^ "Streams of Language: Tamil Dialects in History and Literature" (PDF). french Institute of Pondicherry. Archived from the original (PDF) on 11 September 2008. Retrieved 3 September 2008.
  49. ^ Purushotam, Nirmala Srirekham (2000). Negotiating multiculturalism: Disciplining Difference in Singapore. Walter de Gruyter. p. 37.
  50. ^ Hebbar, Neria Harish (2 February 2003). "Tulu Language: Its Script and Dialects". Boloji Media Inc. Archived from the original on 4 May 2010. Retrieved 10 September 2008.
  51. ^ Harold F. Schiffman. "Standardization or Restandardization: the case for `Standard' Spoken Tamil".
  52. ^ Migration and Urbanization among Tamil Brahmans, Pg 1
  53. ^ "'Brahmins dominate all modern professions'". Rediff News. 12 October 2009.
  54. ^ Vivekananda, Swami (1955). The Complete Works of Swami Vivekananda. Advaita Ashrama. p. 296. ISBN 81-85301-46-8.
  55. ^ a b c K. Nambi Arooran (1980). "Caste & the Tamil Nation:The Origin of the Non-Brahmin Movement, 1905-1920". Tamil renaissance and Dravidian nationalism 1905-1944. Koodal Publishers. Retrieved 3 September 2008.[dead link]
  56. ^ Selvaraj, Sreeram (30 April 2007). "'Periyar was against Brahminism, not Brahmins'". Rediff News.
  57. ^ Geetha, V. (2001). Towards a Non-Brahmin Millennium: From Iyothee Thass to Periyar. Bhatkal & Sen. ISBN 978-81-85604-37-4.
  58. ^ Omvedt, Gail (2006). Dalit Visions: The Anti-caste Movement and the Construction of an Indian Identity. Orient Longman. p. 95. ISBN 978-81-250-2895-6.
  59. ^ Lloyd I. Rudolph (1961). "Urban Life and Populist Radicalism: Dravidian Politics in Madras". The Journal of Asian Studies. 20 (3): 283–297. doi:10.2307/2050816. JSTOR 2050816.
  60. ^ I. Rudolph, Lloyd; Suzanne Hoeber Rudolph (1969). The Modernity of Tradition: political development in India. University of Chicago. p. 78. ISBN 0-226-73137-5.
  61. ^ Fuller, C. J. (2003). The Renewal of the Priesthood: Modernity and Traditionalism in a South Indian Temple. Princeton University Press. p. 117. ISBN 0-691-11657-1.
  62. ^ "Tamil Nadu breaks caste barrier". BBC News. 16 May 2006. Retrieved 6 September 2008.
  63. ^ "Tension at Chidambaram temple". Web India 123. 2 March 2008. Retrieved 6 September 2008.
  64. ^ Warrier, Shobha (30 May 2006). "'Education is the means of social mobility'". Rediff News. Archived from the original on 4 May 2008. Retrieved 19 August 2008.
  65. ^ Jayaprasad, K. (1991). RSS and Hindu Nationalism. Deep & Deep Publications. p. 138.
  66. ^ Zvelebil, Pg 197
  67. ^ Companion Studies to the History of Tamil Literature, Pg 212 , 213
  68. ^ B. Dirks, Nicholas (1996). Castes of Mind: Colonialism and the Making of Modern India. Orient Longman. p. 143. ISBN 81-7824-072-6.
  69. ^ van der Veer, Peter (1996). Conversion to Modernities: The Globalization of Christianity. Routledge. p. 131. ISBN 0-415-91274-1.
  70. ^ Saravanan, T. (12 September 2006). "Tamil scholar's house to be made a memorial". The Hindu. Tamil Nadu. Retrieved 10 August 2008.
  71. ^ Zvelebil, Pg 226
  72. ^ Encyclopaedia of Indian Literature. Sahitya akademi. 1992. p. 3899. ISBN 978-81-260-1221-3.
  73. ^ Sachi Sri Kantha (1992). "Part 8: The Twin Narratives of Tamil Nationalism". Selected Writings by Dharmeratnam Sivaram (Taraki). Retrieved 3 September 2008.[dead link]
  74. ^ Palanithurai, Ganapathy (1997). Polyethnicity in India and Canada: Possibilities for Exploration. M. D. Publications Pvt. Ltd. p. 107. ISBN 978-81-7533-039-9.
  75. ^ K. Klostermaier (1994). A survey of Hinduism. SUNY Press. p. 300. ISBN 978-0-7914-2109-3.
  76. ^ Özbudun, Ergun; Myron Weiner (1987). Competitive Elections in Developing Countries. Duke University Press. p. 62. ISBN 0-8223-0766-9.
  77. ^ A. Srivathsan (12 June 2006). "Films and the politics of convenience". Chennai, India: idlebrain.com. Retrieved 20 July 2008.
  78. ^ Mahadevan, Shankar (8 September 2013). "I am a Malayali grew up in Mumbai: Shankar Mahadevan" (Interview). Interviewed by John Brittas. Kairali TV. 0:38. Retrieved 4 January 2010 – via Kairali Archive on YouTube. Interviewer: You have some connection with Kerala in fact, your family migrated from Palakkad or something like that. Shankar Mahadevan: Yes, I am an Iyer from Palakkad actually


Further reading

  • Pandian, M. S. S. Pandian (2007). Brahmin & Non-Brahmin : genealogies of the Tamil political present. ISBN 8178241625.
  • K. Duvvury, Vasumathi (1991). Play, Symbolism, and Ritual: A Study of Tamil Brahmin Women's Rites of Passage (American University Studies Series XI, Anthropology and Sociology) (Hardcover). Peter Lang Pub Inc. ISBN 978-0-8204-1108-8.
  • Figueira, Dorothy Matilda (2002). Aryans, Jews, Brahmins: Theorizing Authority Through Myths of Identity. SUNY Press. ISBN 978-0-7914-5531-9.
  • Sharma, Rajendra Nath (1977). Brahmins Through the Ages: Their Social, Religious, Cultural, Political, and Economic Life. Ajanta Publications.
  • Subramaniam, Kuppu (1974). Brahmin Priest of Tamil Nadu. Wiley. ISBN 0-470-83535-4.
  • W. B. Vasantha Kandasamy; F. Smarandache; K. Kandasamy; Florentin Smarandache (1 December 2005). E. V. Ramasami's Writings and Speeches. Fuzzy and Neutrosophic Analysis of Periyar's Views on Untouchability. American Research Press. ISBN 978-1-931233-00-2. Retrieved 13 August 2008.
  • Haruka Yanagisawa (1996). A Century of Change: Caste and Irrigated Lands in Tamilnadu, 1860s-1970s. Manohar. ISBN 978-81-7304-159-4.
  • Jacob Pandian (1987). Caste, Nationalism and Ethnicity: An Interpretation of Tamil Cultural History and Social Order. Popular Prakashan. ISBN 978-0-86132-136-0.
  • Pathmanathan, Sivasubramaniam (1974). The Kingdom of Jaffna:Origins and early affiliations. Colombo: Ceylon Institute of Tamil Studies. pp. 171–173.