The Tamils: A portrait of a Community Critical Review

A look at the world of politics, statecraft, diplomacy and books

The Tamils Portrait of a Community

Aleph: New Delhi 2025

This book provides a close look into the dark world of politico-ethnic fantacies that is being promoted by the "Dravidian Model" partly as an ideological carapace to gloss over the rather bizzare social experiment that has been enacted in the Tamil region under the leadership of E V Ramasamy Naikker and his acolytes and to further the political objectives of the ruling dispensation. Academia and Media act in concert one furthering the discourse of the other. If indents for Zyklon are not being filled in Tamil Nadu, the answer lies in the reality that the Indian State is a reassuring presence. Like every kind of fascism Tamil Nadu, for political reason has identified one particular ethnic/caste group for instense campaign of hate and marginalization. And Stockholm Syndrome prevents its victims from even apprehending the scale and scope of their own debasement.

Let us start with the positive elements in this book. Though highly repetitive, especially on the historical aspects of medieval History, the book rests on a solid base of secondary material culled from the published work of Burton Stein, Noboru Karashima, Y Subbarayalu, Nilakanta Shastri amomg others. The geographical locus of the study is entirely Madras and Nothern Tamil Nadu with ocassional forays into Tanjavur and Madurai. The rich history and culture of the Kongu region is completely neglected except for the interegmum of Tipu Sultan and his father. The Kongu region has had a complex history and became the hub of entrepenuership and industrialization early in the twentieth century and as such deserves more engagement. 

The obsession with the so-called Sangam Age is paraded throughout the book. Using  literary narratives to frame an archaeological culture is always problematic in that it presupposes a clear and unambiguous chronology. The bardic compositions associated with the narrative poems are beset with intractable controversies relating to the dating of these poems and their modes of transmission down to the nineteenth century when they were "discovered" by Dr U V Swaminatha Aiyer. Whitney Cox has demonstrated that the Manuscript Culture prevalent in the medieval period presupposes a professional literate group with the skill set necessary to curate copy preserve the literary works. This being the case there is no truth in the oft repeated fable that the "Sangam Age" and its literary heritage was lost until the Tamil Renaissance rediscovered it.

On page 125 the author writes: "...the general boost that Brahmins received socially from royal diminished the resistance and gave brahmin landlords an inbuilt advantage that servered  them multigenerationally in the accumulation of wealth and resources". Of course when grand sweeping generalizations of this nature are made whose purpose is to play along with the dominant dravidianist narrative, we cannot expect evidence to stand in the way. Historical facts tell a different story. The brahmadeyas endowed disappeared from the agrarian landscape in the turbulent thirteenth century when the Chola Empire preciptously declined. Burton Stein has shown through a detailed study of inscriptions that brahmadeyas were not extablished after the 13th century. In fact during the later Chola period the base of royal patronage shifted from brahmadeyas to the rapidly proliferating Saiva mathas that were coming up in the Kaveri region and its environs.  So much for intergenerational accumulation that she talks about. This fixation on brahmin privilege is hardwired by vigorous propaganda in political, cinematic and media channels and of course organic intelllectuals will parrot this "wisdom" ad nauseum. Coming to more recent evidence, the fact that less than 40% of the graduates of Madras University  who got their degrees in the first commencement were of non brahmin origin. And the list of voters who were elibible to vote in the elections held as per the Minto-Morley Reforms which was on the basis of property qualification is even more damning to this self serving argument trumped up through political grandstanding.

The tales of persecution of Jains of course offends modern sensibilities. But there is no evidence to substantiate the oft repeated horror stories about jains being killed in Madurai on the orders of a Saivte King. Geograhical details are spotty. Is Udayagiri near Sanchi as stated on pg. 94. Does Marco Polo refer to the "Tower of Malla" near Nagapatinnam as remarked on pg. 79. The author ignores one of the most amazing cultural and intellectual contributions of medieval Tamil region. The appropriation and transformation of Kasmiradesa Saiva religion into the Saiva Siddhantha which became institutionalised in the mathas referred to above. Perhaps the reason for ignoring such developments can be traced back to the cautionary words spoken by a prince of the dravidianist movment. 

This book written by one trained in "Post Colonialism" must be read with extreme caution as it presnts contentious facts as though they have no context and are beyond debate.

Imperial Nostalgia, Race and Class in EmpireLand: A look at current "intellectual" fashion in Britain

A look at the world of politics, statecraft, diplomacy and books

The cartoon by Low published more than sixty years ago sums up the state of play in Britain over its imperial past. Dragging statues of long dead slavers, writing trashy tomes about "Insurgent Empire" putting on an air of moral superiority by strutting about as enlightened or in the current usage "woke" activists on call to shore up the street mobs that validate the transition to a "post colonial" state of being are the latest excesses of the white academia both in Britain or USA. Shriller the noise of virtue signaling the greater the rewards in an a academic world where group think is more in demand than scholarship or independent thought. It is very nearly the end of Humanities as a field of knowledge and its displacement by Cultural Studies which claims to represent all the identify categories that are fashionable today. 

Imperial Nostalgia How the British Conquered themselves by Peter Mitchell, a journalist, is one of several boos that essays a bold analysis of cultural and intellectual climate in what is being recognized as the disruptive post-Brexit Era. It is amusing to read that the British are now reevaluating their post imperial standing in the world today. Having benefited by the plunder of Asia's wealth for over 250 years, we in Asia are only amused by the antics, both intellectual and academic, of those who claim that they are free of the taint of colonialism as they have embraced a vision of a pluralist, multi cultural,  inclusive Britain. Writing toxic polemic against Nigel Biggar, an Oxford academic, the author caricatures and misrepresents the highly nuanced and reasonable arguments of Biggar as if they represent an apologia for  an Imperial Past. It is only the victims of imperialism who have the right to assess it and  study it in much the same way as Germans cannot and ought not to study the Holocaust as any such study would either by compromised by political loyalty or directed towards an abject ideological goal. And this is really the heart of the matter. Imperial Nostalgia is mere chimera and is whipped up to re-inscribe  white Christian moral and intellectual hegemony. The non white human cannot represent himself.  He must be represented. And who better to do this than the white Liberal with Oxford and Cambridge pedigree. 

Akala, a British rapper has written an honest book, Natives Race and Class in the Ruins of Empire,  and is well worth reading. There is no great sense of wonder and bewilderment at the demise of the Empire and Akala looks at the social setting of Britain today which is multi racial, particularly after the process of decolonization that set in after the Suez Crisis of 1956. White privilege is a reality and knee jerk genuflection towards Wokery is likely to hide that reality. Racism as an ideology was not a mere idle by product Imperialism as Akala argues. Its roots go deep into European History. The imperial tradition and its concomitant theory of History whether in the works of J R Seeley or in the more practical exuberance of Cecil Rhodes was fashioned over a period of time and Poets, Writers, Journalists and Explorers were all complicit in this task. Akala is certainly worth reading.

EmpireLand How Imperialism Has Shaped Modern Britain by Sathnan Sanghera is a disappointing read.  It more or less traverses the same territory as Imperial Nostalgia but it also suggests that contemporary British society has become more sensitive to the presence of immigrants from the colonies. Can am Asian immigrant identify himself as a member of the British society. Gratuitous use of personal pronoun we us etc does not mean that the Asian immigrant is accepted as an equal member of White society.